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liturgical law

A HANDBOOK OF

THE ROMAN LITURGY

- m I B IIIMr ll H

The Rev. P. CHARLES AUGUSTINE, O.S.B., D.D.

B. HERDER BOOK CO.

15 & 17 SOUTH BROADWAY, ST. LOUIS, MO

AND

33 QUEEN SQUARE, LONDON, W. C

1931

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Joannes Rcthensteiner

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PREFACE

The last two decades have witnessed a revival of the liturgical
sense which may be truly called a “liturgical movement,” although
this term may not be “the most desirable” one . 1 The beginnings of
the revival go back to Abbots Gueranger and Wolter, in France and
Germany, in the middle of the last century. But the saintly Pope
Pius X can justly claim the lion’s share in the present reawakening of
interest in the liturgy and the popularization o£ the same. It spread
from the continent to the monasteries of Great Britain, and thence
to our country. A drawback to the full understanding of liturgy will
ever be the linguistic difficulty. When the leitourgia was celebrated in
the language of the people, either Greek or Latin, it was relatively
easy for the faithful to follow the leitourgos and the ceremonies he
performed. For the lex orandi and lex credendi were embodied in the
same language. After the migration of nations, however, the unity of
language Was rent asunder, although the (vulgar) Latin continued
to be the court and school idiom of the Western hemisphere. To
render the divine service with its mysterious rites and language intel-
ligible to the people, handbooks or explanations were composed,
chiefly in monastic and cathedral centers from the beginning of the
Middle Ages. Thus furnished with the necessary liturgical lore, the
laity could and did assist at the Divine Office, at Mass, and at other
functions. These liturgical expositions, it is true, may not always
be found to be historically accurate, according to our critical taste,
yet some of them savor of solid liturgical sense and piety. This is

especially true of the Scholastic era.

A setback in liturgical intelligence and devotion is noticeable since
the fourteenth and fifteenth centuries, due to the almost universal
decadence of religion which preceded the Western Schism and Ref-
ormation. This latter called for the defense of Catholic worship

1 Sec Orate Fratrer, 192 6 , pp. 51, 28 f.; Thalhofcr, Liturgik., 1883, ! , p. 57 ff-

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PREFACE

against the insipid attacks on this paramount issue of religious life.
Therefore the old Sacramentaries and other liturgical books were
critically searched and the service was expounded to the people. It
was helped by the discoveries of the archaeologists, who began their
work about the same time (Bosio, + 1629). The works on liturgy
published in the seventeenth century by the Benedictine Congrega-
tion of St. Maur, and other writers, especially i’ommasi, ought to
have had a salutary influence on the growing indifference toward
Christian worship. However, the atmosphere of Jansenism, Gallican-
ism, and [osephinism was unfavorable. Neither was the Rationalistic
tendency prevailing in some German theological schools a fertile
soil for liturgical life. It was only, as stated, in the middle of the
last century' that a really Catholic conception of the liturgy gave a
new impulse to the innate power of that “primary and indispensable
source of the true Christian spirit" (Abbot Marmion). So much as
to the historico-practical aspect of the liturgy.

There is another side to the problem. The liturgy, as a whole, is a
marvelously designed piece of art of the Divine Master. But art, too,
has its development. V hat is divine in liturgy is simple and short
(think of the Canon of the Mass), though of profound significance.
What is human therein is extended, sometimes of an obvious and
practical meaning, sometimes obscure and of little import. We can
not entirely accept the oft repeated saying: “Nothing is small in
the service of God." We might just as well say: “Everything is great
in t e Code of Canon Law, and hence not one tittle may be violated
by the hterarchy or latty.” Such an inference would not be sustained
even by the legtslator. As well abolish the distinction between mortal
and venial sin. Hence rules must be duly weighed. Here we touch
upou the rubneal part of the liturgy. The movement spoken of above

chaied? h WCC °T “ any tramed CathoIic - Enthusiasm, however is
chtlled when we have to wade through thousands upoL thousand

of rubrics and rubrical decisions. The Code rnnrV ^ * ds

The Dcacta Authcnticu in its six volumes contamTT' 4 “T”'
If we multiply this number by five we have 21 ™ j /^numbers.

the multiplicadon is not too highly set For mo “ v “ ” Vk1 ' Ant *

decisions solves twenty, thirty, or even fifty dubia each of T ° f ‘ he

const, tuttng a decision or rule for itself. Then take all t^ThM y

^gsa-

PREFACE

V *

VII

made since 1913 in the Breviary and the Missal." Is it too much to say
that a rubrical disarmament parley might produce some useful sim-
plification? We justly complain of too many civil laws. It is our honest
conviction that there is reason for complaint about the present condi-
tion of rubrics. If we may be permitted a few suggestions, the reckon-
ing of the liturgical day might just as well be beg in like the canonical
day; this would curtail the concurrence table. Then the Votive
Masses might be more briefly and more clearly determined. The clas-
sification of feasts might be simplified, as well as the ever increasing
octaves. Besides, close liturgical observers are surprised at some of the
new lessons and orations which wax in length but lose in strength and
ecclesiastical style and tone. ' 1 'he new Prefaces, too, seem to lack the
terseness of the old ones; their musical rhythm and ring are, as it were,
out of tune with their ancient models. Compare, for instance, the sim-
ple Lenten Preface with that of Christ the King. Lastly, the many
changes which have followed one another rapidly within the last
twenty years — some of them rather unexpected — bewilder the clergy
accustomed to the former rubrics. Add to that the vanattones in
the Plain Chant, and it will be realized that these observations and
voices — often uttered in very acute accents — are not fanciful or
groundless.

These suggestions, which have time and again occurred to the
teacher and writer of liturgy, are here offered, not with the intention
of impeding the “liturgical movement,” but of furthering it — pro-
vided this ‘“movement” does not turn into formalism. The liturgy, if
carried out “in spirit and in truth,” can only promote the Kingdom of
God on earth. The beautiful is the splendor of the true.

It remains to say something about the arrangement and contents
of this book. There are five titles, which comprise, according to the
author’s idea, the whole field of the sacred liturgy. This division may
appear novel ; but we hope that the critical reader will j udge kindly the
attempt to circumscribe a large subject. In many liturgical treatises the
ceremonies arc described per longum et latum . Such books arc useful,
indeed, but apt to prove irksome to the teacher and pupil. For to mem-
orize ceremonies is purely mechanical and next to impossible without

2 Cfr. F, Brchro, Die Netterungen im Missalc, 1920; he devotes 437 pages to
"additiones ct vunuitones."

PREFACE

constant practice. Besides pastoral theology often overlaps the domain
of liturgiology, and it is hardly possible to draw a sharp line of demar-
cation between the two. We have endeavored to leave the administra-
tion of the Sacraments, except Holy Eucharist, and of the Sacramen-
tals, to pastoral theology. The Eucharist is so closely connected with
divine worship, which is the object of the liturgy, that its adminis-
tration is worship, or at least ought to be. This is not the case in the
administration of the other Sacraments.

The reason why the ceremonies of Pontifical Mass are not treated
here is that to set forth those ceremonies would require another vol-
ume and frustrate the aim of a “Handbook/ Students are referred to
the excellent Manual of Episcopal Ceremonies compiled by the late
Archabbot Aurelius Stehle, O.S.B. (St. Vincent, Pa., 1914). Latin
books on the same subject are not wanting, as the list at the end of
this volume shows.

We have purposely abstained from entering upon mystic and al-
legorical interpretations. For these, though they are valuable and
useful for pious meditation, are scarcely looked tor in a book setting
forth the Liturgical Law. Historical notes, on the other hand, have
been as freely given as may be expected from a “Handbook” If we
ask pardon for not offering a more elaborate critical apparatus, it is
because this has become most formidable, as may be seen in the
fa hr buck fitr Uturgie-Wissenschaft, It may be reasonably doubted

whether such scientific researches are, in every case, conducive to a
real understanding of the liturgy.

We conclude these remarks with the request to our readers to re-
frain from sending us questions concerning the sacred liturgy * the
S. Congregation of Rites is established for this purpose. *

The author wishes to express his gratitude to all his kind confreres
who have in any way contributed to the completion of this book esne-
aaliy to the Rev. Fr Hilary Grantz, O.S.B., of St. Benedict’s Abbey
Mt. Angel, Oregon, for reading and typing the manuscript and to
His Eminence Cardinal Seredi, Prince-Primate of Hungary who not
only condescended to accept, but graciously composed, the^dlction
w tch we here reproduce as a token of his great kindness and humility!
Feast of St. Gregory the Great, 1931.

The Author

CONTENTS

PAGE

General Norms of Sacred Liturcy 1

1. Definition and Character of the Liturgy * * 1

2. The Subject of the Sacred Liturgy _ 4

3. Object and Division of the Sacred Liturgy 7

4. Authentic Sources of the Sacred Liturgy * - 9

5. Literary Sources x 4

TITLE I

Sacred Things and Seasons

CHAPTER

I. Churches, Altars, and Utensils 21

§ 1. Churches and Oratories

Oratories Kg]

§ 2. Altars 2 9

The Tabernacle 4 °

§ 3. The Tabernacle Light 4 2

§ 4. The Sacra Supellex * 43

Chalice and Paten 44

The Ciborium 4 ^

The Ostensorium 47

Corporals, Palls, Purificators, Veils, and Burses ... 48

§ 5. Liturgical Dress 49

Liturgical Hand and Footgear 55

§ 6. Liturgical Insignia 57

§ 7. Liturgical Colors of Vestments 62

§ 8. Other Liturgical and Church Furniture 63

§ 9. Church Music 68

§ 10. Various Tones and Voices 7 °

II. Holy Seasons 75

Fast Days . 79

III. Liturgical Actions 01

§ 1. Bodily Attitude 81

§ 2. Reverences 83

§ 3. Inclinations . 86

§ 4. Gestures of the Head 87

§ 5. Gestures of the Hands 9 °

CONTENTS

CIIAFTEB

§ 6. The Sign of the Cross - ■

§ 7. The Liturgical K.iss

§ 8. Inertisation . • * • • ■

§ 9. Conduct of the Members of the Clerical Choir

§10. General Rules for the Acolytes

II.

Ill,

IV,

TITLE II

The Divine Office

Historical Development .

STRUCTURE OF THE BREVIARY ........

§ 1. The Calendar of the Liturgical Year ....

§ 2. Distinction and Rank ot Offices

A. Table of Occurrence

Accidental Occurrence and Transfer of Feasts
Perpetual Occurrence and Transfer of Feasts

B. Table of Concurrence
§ 3, Commemorations and Octaves ,

§4. Votive and Additional Offices .

§ 5. Feasts of Dedication and of the Title of the Church

and of the patrons

§ 6. Vigils .

§ 7. S. Maria in Sabbato

Composition of the Divine Office .

§ 1. Matins

§ 2, Lauds

§ 3. The Four Little Hours ....

§ 4. Vespers

§ 5. Compline

§ 6. Fhe Material Composition of the Divine Office
§ 7. Psalms and Canticles .....

§ 8. Lessons

■ * * # *

§ 9. Orations, Prayers and Suffragium
§ io. Hymns

§ 11. Antiphons and Responsories
§ 12. Chapters and Versicles
§ 13. The Symbol and Te Deum
§ 14. The Anthems of the Blessed Virgin
Mode of Reciting the Divine Office
§ 1. Public Recitation

1. Matins .

2. Lauds

3- Prime ....

CONTENTS

I’UAPTKK

4. Tie rce, Sext, and None

5. Vespers and Compline

6. Solemn Vespers

A. Preliminaries

B. The Function

7. Vespers Before the Blessed Sacrament .

8. Solemn Compline

9. Office of the Last Three Days of Holy Week

10. Office of the Dead

11. The Little Office of the Blessed Virgin Mary
§ 2. Private Recitation of the Breviary ....

§ 3. Who Are Obliged to Say the Office

TITLE III

The Holy Eucharist

I. The Holy Sacrifice of the Mass

Article I.

Historical Explanations

Article II.

PAG B

I56

*57

*59

159

160

165

166

167
169

172

173

*73

179

The Celebrating Priest 184

Concelebration . .185

Obligation of Saying Mass 185

Binating 185

Preparation for Mass 187

Intention and Application of the Mass 188

Article III.

Time and Place of Celebrating Mass 189

Days and Hours . 189

Article IV.

Rites and Ceremonies of the Mass 191

Vestments and Language 192

Article V.

The Order of the Mass 194

Mass of the Catechumens 194

HE Mass of the Faithful 194

§ 1. Mass of the Catechumens 195

Kyrie Eleison and Gloria 197

Collects or Orations 198

From the Epistle to the Gospel 200

The Credo . 201

CONTENTS

OMAPTHE

§ 2. Mass of the Faithful

The Offertory

Preface and Sanctus

From the Beginning of the Canon to the Elevation .

From the Elevation to the Pater Nostcr . . . ■

Communion . -

Postcommunion and Dismissal

Article VI.

The Rubrics of the Mass ■ • - -

(Ritus Servandus in Celebrations Missae) ....

The Aspcrges

§ i. Ordinary of the Mass

Ryne Eleison — Gloria Prayers ......

Epistles to the Offertory •

From the Offertory to the Canon

From the Canon to the Consecration

From the Elevation to the Pater Noster ....
From the Pater Noster to the Communion .

Postcommunion and Dismissal

§ 2. High Mass

Kyrie Eleison — Gloria— Prayers

From the Epistle to the Offertory

From the Offertory to the Canon ......

From the Beginning of the Canon to the Consecration
From the Elevation to the Pater Noster ....

From the Pater Noster to Communion ....

Postcommunion and Dismissal of the faithful .

§ 3. Prayers After Mass

Article VII.

Rites of Various Masses

§ i, Missa Cantata

§ 2. Mass Before the Blessed Sacrament Exposed .

§ 3. Pontifical Mass

§t 4. Conventual Mass

§ 5. Votive Mass

§ 6. Mass for the Dead (Requiem)

Section I. Rubrics for Low Mass ....
Section II. Rubrics for Requiem High Mass
Section III. Rubrics of the New (Black) Missal

I. Funeral Masses

II. Privileged Requiems
HI- Ordinary Requiem Masses

PACE

202

205

207

2I 3

216

218

220

221

225

226
228
231

234

236

240

241
245

256

258

259

261

262

264

268

271

274

276

284

286

287

289

290

291

2 93

CONTENTS

I M

Kill

CHAPTER

IV. Mass Formularies .

V. Prayers

§ 7. Mass in Another Church

Article VIII.

The Changeable Parts of the Mass

Orations — Commemorations

Article IX.

Defects and Mistakes in the Celebration of Mass

§ 1. General Rules .

§ 2. Defects Concerning the Matter of the Holy Sacrifice

§ 3. Defects of Form

§ 4. Defects During the Celebration of the Mass .

II. The Holy Eucharist as Communion .

§ 1. The Minister of Holy Communion

§ 2. The Recipient of Holy Communion

§3. Time and Place for Distributing Holy Communion .

§ 4. The Manner of Distributing Holy Communion

I. Holy Communion Distributed During Mass

II. Distribution of Holy Communion Outside of Mass
III. Communion of the Sick

III. Cult of the Blessed Sacrament
§ 1. Sacramental Exposition and Benediction

I. Ordinary Exposition

II. Solemn Benediction

§ 2. Forty Hours’ Adoration

I. Masses

II, Ceremonies (Processions)

§ 3. Thcophoric Processions

I. Corpus Christi Procession .

II. Procession During the Forty Hours’ Adoration

IV. Holy Week Service

§ 1 1 Historical Notes .......

§ 2. Ceremonies of Holy Week ....

FACIE

• 2 94

• 2 95

. 296

298

302

3°7

307

308

3 10

312

3 T 3

II.

III.

Palm Sunday
According to the Memoriale Rituum

Solemn Functions

The Passion

Maundy Thursday

Good Friday

Service According to the “Memoriale
Veneration of the Cross

Procession

Mass of the Presanctified .

3*7

319

3 21

326

328

3 2 9

333

334

335

339
34°

340

343

345

35°

351

352

355

357

3 6 °

360

361

363

3 6 4

XIV

CONTENTS

CHAPTER

rAHE

Solemn Service

Holy Saturday » * * '

1. Sen ices According to the “Mcmoriale
Up to the Blessing of the Paschal Candle .

Blessing of the Paschal Candle

The Prophecies

Blessing of the Baptismal Font

Litany, Mass, and Vespers

2. Solemn Service

Blessing of the Fire -

From the “Exultet” to the Prophecies and the

Blessing of the Baptismal Font

Mass and Vespers

366

370

37°

37 2

0/ o

373

375

376

377

37 s

379

380

TITLE IV

Religious Worship

L Veneration of Saints, Images, and Relics

§ 1. Veneration of Saints

§ 2. Images and Relics

II. Processions (Litanies)

§ 1 . Historical Notes

§ 2. Order of Procession

§ 3. Rites of Various Processions .

I. Candlemas Day, Feb, 2

II. The Procession on April 25 and

Days

III. The Other Processions .
ni. Vows and Oaths

* " + * 9 m

§ 1. Vows .

§ 2 . Oaths

on the

385
385

387
389
389

39 T
39 2
39 2

Rogation

• • ■ 393

• • -394

• • ■ 396

... 39b
... 398

TITLE V

Ritual Worship

I. Initiatory Rites

§ 1. Baptism

§ 2 . Confirmation ....

§ 3- First Communion

_ ^ " * ■ « * m

§ 4. Ordination ....

§ 5- Matrimony

§ 6. Second Initiation or Reconciliation

• 401
. 401

CONTENTS

§7. Final Initiation

PAGE

#.*«*** 425

I. Extreme Unction ....

* * * * * * *

II. The Funeral Service .

. ^.26

Dedicatory Rites

T w i r w • #■ 43O

§ 1. Consecration 0: Churches

430

§ 2. Consecration of Altars . ...

438

§ 3. Blessing of Cemeteries ....

44 1

§ 4. Blessing of Bells

p . - * - - - 444

§ 5. Blessing of Holy Oils ....

§ 6. Blessing of Candles and Ashes .

* 445

§ 7. Blessing of Vestments ....

447

§ 8. Blessing of Water

* * 44 ^

Bibliography

* * * * * * * 453

Alphabetical Index

458

List of Canons Quoted ....

» * p * « • • 4^^

GENERAL NORMS OF SACRED LITURGY

I. DEFINITION AND CHARACTER OF THE LITURGY

Liturgy may be defined as the public worship canonized by the
Church. The Greek word XetTovpyia. signifies a public charge or
function . 1 The Old Testament describes the service of the priests
and levites as \tirovpyla~ It is the melius ministerium which Christ,
the High Priest of the New Dispensation, has obtained . 3 This min-
istry comprises, first and above all, the sacrifice of our Lord Himself,
who by His own blood entered into the holies, having obtained
eternal redemption . 4 Therefore, the Holy Sacrifice of the Mass is
the liturgy par excellence. The Greek Church uses liturgia almost
exclusively for the Eucharistic service . 5 The Western Church at-
taches a wider significance to the term, applying it also to the Sacra-
ments and the Sacramentals, as far as they are approved by the
Church. This appears to be a very appropriate interpretation. For
the Holy Eucharist being the focus of all divine worship, the cultus 6
divinus par excellence, St. Thomas truly says: The Sacraments of
the Church are ordained for two purposes: to perfect man in the
things that pertain to the worship of God according to the religion
of the Christian life, and for a remedy against the defects of sin . 7
Therefore the Holy Doctor continues — all the other Sacraments are
directed towards the Holy Eucharist. Baptism, Penance, Confirma-
tion, and Extreme Unction prepare man to receive the Holy Eucha-
rist. Holy Orders is directly intended for consecration. Matrimony

‘TituSm r> \\ andbuch UturgiK, 1883. I, i f . The German language uses

2 £ « f SCience of lnur Sy (liturgiotogy).

■Heb 8 T' * 9 ' 3 ° ; DCUt ‘ 17> 12; Numb * 4 ’ 3; 1 Chr ’ 23, 28 ctc -

4 Hcb. 9, 12.

0 Foncscue in the Cath. Encyclopedia. IX, 306, r. v. "Liturgy."

fi t f" f“, I0in l r atm c f c ! e > till, to cultivate, then to dwell, practice, study, and,
finally, to honor, is the technical term for divine worship. ’ * ’

1 Summa Theol.. 3a, qu’ 65, art. 1.

2 GENERAL NORMS

signifies the union of Christ and the Church, which union is typified
in the Holy Eucharist. 8

The Church , we say, has canonized public worship. For only the
Church, as the mystic body of Christ, who dwells therein as in His
house, 9 can perpetuate lawful worship. This Church is one, holy.
Catholic, and Apostolic. She, therefore, as the Church of the living
God, the pillar and ground of truth, 10 also claims the right to order
the sacred liturgy and to approve the liturgical books. 11 From this it
follows that the term canonize is legitimately chosen. For the formal
cause of the liturgy is the sanction of the Church. There is also an-
other reason for selecting this expression, to canonize. Theologians
teach that the Church is infallible in issuing disciplinary laws, to
which category the liturgical laws belong. This assertion calls for
a brief explanation. We suppose, of course, that the laws in question
are authentic, viz., proceed from the Supreme Head of the Church
or a general council. Furthermore, a distinction is required between
universal and particular liturgical laws. The former, like all laws
in general, oblige the entire Church, not only a particular branch,
province, diocese, chapter or religious Order. Particular liturgical
laws do not fall under the object of ecclesiastical infallibility. Such
are many decisions to be found in the Collectio Authentica S. Rit. C.
Besides, there is a twofold aspect to any disciplinary law, a purely
disciplinary disposition and a doctrinal element. This latter is con-
nected with the infallible teaching of the Church and implies that
liturgical laws emanating from the supreme authority contain noth-
ing against faith or morals. On the other hand, the merely disci-
plinary aspect does not imply infallibility to such an extent that
these laws must be regarded as the most opportune and the wisest
possible and valid for all time. 1 ~ Hence, also, universal liturgical laws
arc no * unchangeable. 13 This is in the nature of human law, and
most of the liturgical laws are human, i. e„ ecclesiastical.

8 Ibid., art. 3.

0 Heb. 3, 6.

10 1 Tim. 3, 15,

11 Can, 1357.

■L Am

Sec 1 csch 5 .)., PraelccttQnes Dogmatics, 1924, I, p . 385 f. ; Dieckmann S \
Theologta Fundamentals, 1925, II, pp. 163 If. * nn *

The agape, for instance, was part 01 the Eucharist service Kttr 1 , ,

on, and the rite of low Mass was also introduced bS! Chan * cd later

DEFINITION AND CHARACTER OF THE LI TURGY 3

1 lie Church on more than one occasion proscribed the tenets of
innovators. Thus the I'ridentine Council, 14 and Pius VI in his
Constitution “Auctorem fidei.” 15 The Code, too, stresses the ob-
servance of the ceremonies prescribed by the Church. 10

Why a public wo rship ? The answer is given by St. Tho mas: “The
ceremonial precepts are those which refer to the worship of God.
Now di vine worship is twofold: internal and external. For since man
is composed of soul and body, each of these should be applied to
the worship of God; the soul by an interior worship, the body by
an outward worship: hence it is written ( Ps. 83, 3) : ‘My heart and
my flesh have rejoiced in the living God.’ And as the body is or-
dained to God through the soul, so the outward worship is ordained
to the inward worship.” 17 However, the word “pub lic” refers to the
social character of man, the body politic, wEich, as such, is created
by God. As the Creator of society, He has a legitimate claim on the
liturgical worship ordained either by Himself or by His lawful rep-
resentatives.

Here the question naturally arises concerning the obligatory force
of liturgical laws, in particular of the rubrics}* A distinction lies be-
tween essential and accidental rubrics. Essential are those which
constitute the sacred act itself and its validity, for instance, laying
on of hands in Confirmation and Ordination. Accidental are those
which determine the worthy and appropriate performance of liturgi-
cal acts, as, for instance, ceremonies that explain, precede or fol-
low the act by way of adornment and instruction. Another divi-
sion is that into preceptive and directive rubrics, which has vexed
moralists and liturgists ever since the end of the XVIth century.
Preceptive are those which oblige in conscience; they refer more
particularly to the celebration of the Mass, from the beginning

( ^ ntro '^° ) 10 Hst Gospel. Directive are those which are of
t e nature of a counsel or mere instruction, like the rubrics before

1G Sec Can. 731; 733,

1 \ S “ m ™ a . TheoL ’ ,a 23 C, qu. IOI, art. 2.

titles of Z ? 3 u rm , dcr ‘ ved fr° m die red color (color ruber , minium) in which the

tents of ? \ L ^° kS WCrC WrittCn ’ *“» Unifies a rule or norm, or the con-

Thalhofer ' P , c m f nc occurs m the liturgical books since the XIVth century';
■■■'* c,t ’ P- 378; Callcwaert, Lit. Institutiones, pp. 106 ft.

. GENERAL NORMS

and after Mass. This distinction is rejected by some, 18 However,
wc believe with Noldin 20 that this distinction should be retamed.
For as there are even in the Code different laws, viz,, invalidating,
penal, and less perfect laws which involve different degrees of
obligation, it appears but reasonable to admit a distinction in the
rubrics. Whether the legislator intended a rubric to be preceptive
or directive depends on the wording; abstin eat , caveat, debet,
for instance, are considered preceptive, while “ potent ” and ‘ cura-
bit” are directive. Then the matter itself should be considered,
whether it forms an essential or an accidental part of a liturgical
act. Lastly, the authorities, viz,, either the S. Congregation of Rites
or the consensus of liturgists, must determine the weight of a
rubric. 21

To custom the same rules must be applied as to laws in general.
In other words, since most of the rubrics are purely human laws,
custom must be admitted under the same conditions as required for
laws 22 If the contrary custom is reprobated, this renders its intro-
duction more difficult and less excusable, at least at the beginning;
but since even the term “reprobated” is of merely human law, it
cannot prevent the introduction of a contrary custom. It is said that
any custom against the Constitution of Pius V printed in the Missal,
Breviary, and Ritual is an abuse. 23 However, canonists commonly
hold what was said concerning the reprobating clause, the S. Rit. C.
not being exempt from that rule.

2. THE SUBJECT OF THE SACRED LITURGY

The Code offers the key to the query, what is the subject of liturgy ?
Canon 1256 reads: “Worship exhibited to God, the Saints, and the
Blessed, in the name of the Church, by ministers lawfully appointed
for the purpose, and through acts established by the Church, is

* 8 Thus Thalhofer, /. c., p. 380.

20 De Sacramentis, cd. by A. Schmitt, S.J.,
1925, p. 3.

1925. nn. 31, 210; Wappclhorst, cd.

Vcneroni, /. c., p. 57 f,

--S.R.C., July 7, 1612 (n. 298); Dec. 7, 1844 (n. 287?);
the New Code of Canon Lau , I. p. 106 fT.

23 Vcneroni, /, c,, p. 61.

see our

Commentary on

SUBJECT OF THE SACRED LITURGY

called public.” Here we have the very essence of the Icitourgos: he
must be lawfully appointed and act in the name of the Church.
Christ, the God-Man, is the High Priest par excellence, the minis-
ter of the holies and of the true tabernacle, appointed to offer gifts
and sacrifices. 2 1 He continues His sacrificial office in the ! ffiurch
through His visible ministers and representatives. The Church con-
tains two classes of members, the sanctifying and those to be sancti-
fied. The act by which a lay member of ! lie fold is received into the
sanctifying Church is the ordo or ordination, by which he is initi-
ated into the clerical state or the hierarchy proper of the Church.
Ordination comprises, besides episcopal consecration, the higher and
lower Orders and even the first tonsure, 25 although this latter is no
Order at all, but only a Sacramental and sign of incardination in a
specified diocese. 2 *’’ There is, of course, a gradation of the hierarchi-
cal order, according to the greater or lesser degree of power in the
hieratic sphere. First and above all there are the Orders called sacred,
viz., the episcopate, the presbyterate, and the diaconate, which out-
rank the others and belong to the hierarchy by divine institution. 27
Subdeaconship, although a higher Order, is not an. Order in the
strict sense, much less can this be said of the four so-called minor
Orders. All these five Orders are branches of the diaconate, or sacred
Orders in general, and cannot claim divine institution, though they
are very ancient. Those who belong to the hierarchy, therefore, more
especially the bishops, priests, and deacons, 28 are the ministers law-
fully appointed; to them is committed the hieratic power; they form
the “ecclesia sanctificans”

But what of the people ( populus ) of whom St. Peter spea ks as
a chosen generation, a kingly priesthood, a holy nation, a purchased
people’? 29 They must by tKeTrlictive attendance at the mystic sac-
rifice prove their adherence to, and fellowship with, the High Priest
and His representatives; they should, as St. Ignatius of Antioch
points out, “come all together as to the temple of God, as to one altar,

24 Hcb. 8, 1-3,

23 Can. 950.

2 * Can. in, § 2 .

2g Scss. 23, can. 6 (Denzioger, n. 966).

he deacon is the extraordinary minister of Baptism and Communion (Can. 741 ;

c-an. 545, 5 2).

6 GENERAL NORMS

to one Jesus Christ.” 30 This is the meaning of St. Peter’s words, as
he himself explains in the same epistle: “Be you also as living stones
built up, a spiritual house, a holy priesthood, m offer up spiritual

sacrifices, acceptable to God by Jesus Christ. 31 . .

Thus, in truth and reality, does the lawfully appointed minister,

“ordained for men in the things that appertain to God, offer up g ts
and sacrifices for sin,” 32 in the name of the Church, the whole mystic
body of Christ, nomine ecclestae. For as a representative of bot
Head and members, the legitimate minister comprises in himself the
hierarchic as well as the lay members and acts as public officer of
the Church — " gerit personam totius ecclesiae ." This, of course, is
especially true of bishops and priests; but the other ministers also
act in the name of the Church, because they too are ordained by the
Church as coworkers in the sacred mysteries. This power of acting
in the name of the Church is taken away from the ministers, or at
least temporarily suspended, by excommunication, which involves
exclusion from the communion of the faithful. 33 Besides, the Code
explicitly forbids excommunicated clerics to perform or administer
the Sacraments, or to exercise ecclesiastical functions or charges. 34
Nor is there any distinction in this regard between vitandi and to-
lerati, as to the effect of excommunication. We hold, therefore, that
the opinion proposed by some 35 that only the vitandi cease to act
in the name of the Church cannot be solidly defended on any law
text. There is really no essential difference between an ex communi-
cants vitandus and a toleratus, the difference being one of solemnity
and external behavior only. 36 The Church cannot permit one who
is cut off from her communion to act in her name. This, however,
does not mean that the Sacraments administered by an excommuni-
cated minister 37 are invalid, except in the case of jurisdictional acts
and as far as the law expressly disqualifies him.

30 Ep . ad Magnesioi, c. 7; Thalhofer, p. 242 f.

31 t Pet, 2, 6.

32 Heb. 5, 1*

33 Can, 2257, 5 1 ,

31 Can. 2261 , 5 t- an exception is made only in favor of the faithful, who are
allowed to ask for Sacraments and Sacramentals (Can. 2263).

35 E, g., Thalhofer, /, c. f p* 255.

3ft Sec Can. 2258, 2261, § 3; 2262, § 2, n. 2,

31 Gan, 22&1, 5 1.

division of the SACRED LITURGY 7

There are some devotions which have a popular char acter, such as
the Rosary, the StaTio nT of the Cross, etc.; a re these liturgic al serv-
ices?T>omc maintain that they are, provided they are conducted by
a liturgical person in liturgical dress, according to the rules pre-
scribed by the Church. 38 However, the Code seems to contr adict this
opinion, for Can. 2256, § 1 says: “By divine offices are to be under-
stood those functions of power of order \potestas or dints') which
have been established by divine or ecclesiastical authority and are
performed only by the clergy.” Consequently, if the ministers of
the Church alone are allowed to perform divine offices, and divine
offi ces form the substance of the litur gy, the above mentioned de-
votions cannot be regarded as liturgical acts. Nor can the recitation
of the Fifteen Decades ever supply the recital of the Breviary. This
was only an expedient for missionaries, or, as we might say, an eye-
salve in case of pious scruples. Consequently, such devotions have
always been looked upon as private rather than public.

On the other hand, the recital of the Breviary, though performed
also by non-clerical bodies, is done nomine ecclesiae and with the
authority of the Church, and, therefore, is a liturgical prayer, at least
by reason of its form and purpose.

3, OBJECT AND DIVISION OF THE SACRED LITURGY

Divine worship is regulated by the Church through acts sanctioned
by her authority. These acts proceed from the internal religious con-
viction of man that he must worship his Creator and Master. In other
words, the ” exhibitio religiosa in protestationem servitutis ” requires
external acts consisting of prayers and gestures. These religious acts
are comprised by the name of latria (service) . Latria is the supreme,
nay, in fact, strictly speaking, the only kind of worship. Besides,
there are hyperdulia and dulia — terms which, like so many others,
are hallowed by theological rather than philological usage. The Code
says: “To the Blessed Trinity as well as to each of the three Persons,
to Christ our Lord, also under the sacramental species, is due the
cult of latria ; to the Blessed Virgin Mary, the cult of hyperdulia', to
the other saints reigning with Christ in Heaven, the cult of dulia !’ 3811

29 Thalhofer, t. c., I, p. 249, § 16. 38a Can. 1255, § 1.

s general norms

The difference between dulia (including hyperdulia ) and latria is
as vast as the gulf that separates the creature from the Creator. I he
relation between dulia and latria, Uke that between creature and
Creator, is purely analogical. Their formal objects are separate and
distinct. The formal object of latria is the virtu s religions, or virtue
of religion, which is based upon justice; that of dulia is the virtus ob -
servantiae, as St. Thomas says. To sacred relics and images is due a
relative worship, in as far as they refer to persons. . he dulia which
we exhibit to the person of a Saint is absolute, in contradistinction to
the merely relative worship which we give to relics and images. An-
other essential difference is that relics and images, being inanimate
objects, may be venerated, but not invoked. ‘ Honor or reverence,”
says St. Thomas, “is due solely to rational creatures; those devoid
of reason can be honored or reverenced only with respect to some
rational creature.” 39

However, man is a needy creature — Dei mendicus ” as St. Augus-
tine says. His fallen nature craves to expiate the evil wrought by
sin, he seeks to appease an offended God. This is a propitiatory serv-
ice often connected with the very act of worship. Besides, man feels
that he is under obligation to his bountiful and merciful benefactor
and consequently offers the sacrificium gratiarum (Eucharistic wor-
ship). And while the sacrifice of praise and gratitude glorifies God,
the way by which Yahwe can be induced to show salvation (Ps. 49,
23) is impetration. For all these various acts and, let us say, natural
aspirations of man, the Church has established forms hallowed by
a long standing tradition. Around the Holy Eucharist, and sub-
ordinate to this center of worship, cluster all the actions or cere-
monies and prayers comprised under the name of liturgy.

The division of the liturgy into different parts or sections is vari-
ously given by various authors. We may, therefore, be permitted to
adopt our own, as follows:

Tide I. Requisites for Liturgical Worship , viz., sacred things,

seasons, acts (in general) and gestures, musical adorn-
ment.

II. The Divine Office, as introducing and surrounding the
Eucharistic worship.

3P Stimma T heol., 2a 2ae, qu. 102 sq,

SOURCES OF THE SACRED LITURGY

Title III. The Eucharistic Worship, viz., the Holy Sacrifice of the

Mass and the worship of Christ in the Blessed Sacra-
ment.

“ IV. Religious-Divine Worship , viz., veneration of the Saints,
processions, vows, and oaths.

« V. Ritual Worship, viz., initiatory and dedicatory rites.

4. AUTHENTIC SOURCES OF THE SACRED LITURGY I FONTES SACRAE LITURGIAE)

The Latin term fontes best expresses the twofold meaning of what
is here to be treated. The first are the fontes essendt. They are noth-
ing else but the lawful authority to establish liturgical laws. The
Code says: “The Apostolic See alone has the right to regulate the
sacred liturgy and to approve liturgical books.” 40 This, of course,
comprises, first and above all, the Roman Pontiff, and, secondly, the
sacred Congregations, which latter, however, have only a delegated
power and must proceed according to the general and particular
rules prescribed by the Pope, to whom they are bound to refer all
important and extraordinary questions. 41 i he Congregation which
exclusively regulates the liturgy for the Latin Church is the Sacred
Congregation of Rites . 42 The Oriental Church, as it is outside the
Code, so also in liturgical matters has been withdrawn from the
jurisdiction of the S.C. of Rites, being subject to the S.C. for the
Oriental Church. 43

Are the prelates inferior to the Pope entirely excluded from litur-
gical legislation? The fact that various liturgies exist in the Western
Church appears to contradict Can. 1257. History tells us that in the
fourth century there were at least four different types of liturgies,
viz., the Syrian, the Alexandrian, the Roman, and the Gallican, 44 and
even these underwent some transformation in the course of time.
“When liturgical matters were in question, the Popes could not reply
otherwise than by sending their own books and recommending their
own use. In this manner, little by little, the influence of the Roman

40 Can. 1257.

11 Can. 243, § 1; Pius X, " Sapicnli consilio," June 29, 1908 (A. Ap . S., I, 18).

42 Can. 253, § 1 ; questions of precedence and allied matters arc withdrawn from
its jurisdiction.

43 Can. t ; Can. 257.

41 D uchesnc-McCl urc, Christian Worship, 1923, p. 55.

GENERAL NORMS

ritual made itself felt, ... until at length it ended by almost com-
pletely eliminating the Gallican.” The development was natural
and gradual, not violent. Even the Council of Trent did not forbid
other rituals which existed at that time. It merely dehnes that the re-
ceived and approved rites of the Catholic Church may not be con-
temned or omitted without sin and at random by her ministers, nor
may they be changed by any pastor. 48 Paul V, in his Constitution
“Apostolicae Sedis,” June 17, 1614, by which he promulgated the 7 o-
man Ritual, strictly forbade all other rituals, but appealed to bishops,
abbots, and pastors to use the authentic Roman Ritual in the sacred
functions and to keep the traditional rites intact 47 The terms used
by Pius V and Clement VIII in the promulgation of the Missal,
Breviary, Pontifical, and Martyrology, were much stricter. Yet, even
now-a-days, old rituals which were not changed since the Council of
Trent may be followed. But in places where no ritual w T as in vogue,
the Roman Ritual must be used, as is certainly the cas e in the
United States. The S. Rit. C. has always advised the adoption of the
Roman Ritual where no other was followed. Finally, Roman prac-
tice does not approve particular diocesan or monastic rituals, but
allows some propria or minor variations to be added to the Roman

Kitual. Can, 1257, theretore, intends to vindicate the right
Apostolic See to regulate the sacred liturgy’ for the Church at large,
as far as this is now generally acknowledged ail over the world where
the Latin rite is in use. The consequence is that we now have more
uniformity, with due consideration for old traditions which do not
clash with the definition of the Council of Trent. The adage holds:
Lex orandi, lex credendi’ ; also the old saying: “Facies non una om-
nibus, nec diversa t amen " 4B The jons essendi of the liturgical law

may.therefore, be said to be contained in “scrinio pectoris Sum mi
Irontificis .

The second class is that of the f antes cognoscenti!, or the sources
which contain the liturgical laws and rules. The Code (Can 2) “for
the most part decrees nothing about the rites and ceremonies which

■ p 4# 1

Ut 8i ‘i, VI i , ' Cl , n ‘ 13 ( Denzinger, n. 856).

&e<? liittuue Rornanttm, cd. Pustet in ->6 n v!! f "u . »

48 See Collation" Brugemes iq, 6 t xS Y'? b «ys the Pontiff.

48 Duchesnc-McCIure. /. ""p. 54 ’ P ‘ 4Mff: /. ft . p. 1 ,5 f.

SOURCES OF THE SACRED LITURGY

the liturgical books approved by the Latin Church prescribe for the
celebration of the Sacrifice of the Mass, the administration of the Sac-
raments and sacramcntals, and other sacred functions. Hence all
liturgical laws retain their force unless expressly corrected in the
Code.” Consequently, the main source of liturgical knowledge is to
be found in the Missal, the Breviary, the Pontifical, the Ceremonial,
and the Ritual.

a) 0 Mis sale Romanian ex decreto SS. Concilii Tridentini restitu -
turn” is the title still printed on all Roman missals. By Bull of July
14, 1570, Pius V commanded that this missal alone be used wherever
the Roman rite is followed. No one, of whatever rank he be, was to
use any other. “All rites from other missals hitherto observed, how-
ever old, shall in future’be left out and entirely abandoned, and Mass
shall be sung or said according to the rite, manner, and standard
which is given in this Missal; in celebrating the Mass no one shall
dare to add or recite ceremonies or prayers other than those contained
herein.” That put an end to all the other rites, — with one impor-
tant exception: the Bull allowed any rite to be kept that could
show a prescription of at least two centuries. A few dioceses, such as
Lyons, France, kept and still keep their local forms; also some re-
ligious Orders, notably the Dominicans, the Carmelites, and the Car-
thusians. What is much more important is that the exception saved
what was left of the ancient rites at Milan, Italy, and Toledo,
Spain. 50

b) 7 be Pontificate Romantim was first printed as Liber Pontifcalis
under the editorship of Bishop Burchard of Citta di Castello and
Bishop Patrizi of Pianza. ’ope Clement VIII ordered the first offi-
cial edition by the Constitution “Ex quo ” of Feb. 10, 1596, and made
it the exclusive book for all pontifical functions in the Western
Church. It consists of three parts with formularies, rubrics, and mu-
sical notes, and was reissued by Benedict XIV in 17=12, and by Leo
XIII in 1888.

c) The Caeremoniale Episcoporum contains chiefly rubrics, a por-
tioi of which are also embodied in the Missal, Pontifical, and Ritual.
There are three books, as now printed. But its rubrical prescriptions
arc 1 > tended for the higher ranks, bishops, canons and those taking

j0 See Fortcscue, The Mass , 1912, p. 207.

J2 general norms

part in episcopal functions. First authoritatively issued by Clement
VIII, in 1600, the Caeremoniale was revised and reissued by Inno-
cent X, in 1650, by Benedict XIII, in 1727, by Benedict XIV, m 1752,
and, lastly, by Leo XIII, in 1SS2.

d) The Rituale Romanum , already mentioned above, is based
upon the Sacerdotale Romanum, which was compiled by the Do-
minican Castellani and first printed in 1537, revised by F. Samarino
and published in 1579 and the following years. 51 Paul V, in 1614,
issued an official edition the judicial value of which was discussed
above. Benedict XIV reissued the Rituale in 1 75-> but added noth-
ing to the obligation of introducing it. The latest edition, in a very
handy form, is that approved by the Cardinal Prefect of the S.
Rit. C., June 10, 1926. It has no other preface than the Bull “Apo-
stolicae Sedis” of Paul V of June 17, 1614. 03

Here may also be mentioned the Memoriale Rituttm or Little Rit-
ual, which contains rules for the functions of Candlemas Day,
Ash Wednesday, Palm Sunday, and Holy Week, for smaller par-
ishes and conventual churches where, for lack of ministers, the
sacred rites cannot be executed except in a somewhat abbreviated
form. It was issued by Benedict XIII, in 1725, for the churches of
Rome, and, in 1821, extended to all small churches of the Latin
Rite.' 3

For the Vatican or Papal Chapel exclusively there is the Uber
Caeremomahs S. Romanae Ecclesiae or Caeremoniale Capellae Port-
tificiae, a compilation from the XIII, XIV and XV Ordines Romani;
it was first printed in 1515.

e) The Brevtarittm Romanum, the official prayerbook of the Latin
( j lurch, was authoritatively issued by Pope St. Pius V (“Quod a
nobis," July 9, 1568) as the first fruit of the liturgical reformation.
This Pian Breviary still forms the nucleus of the liturgical office,
although it has in course of time, and especially of late, undergone
considerable change. The Bull of Pius V withdrew the papal appro
bation from all Breviaries which could not show a prescriptive rwht
of at least two centuries. Then, under Sixtus V, the Latin text was

see 1 nalhofcr, Uturgik,, I, 46 If.

«£? S 3 c - >»• * 9*5 H- Ptew).

Rudihh, Q.P., rkc Ceremonies of Holv Week um id ~ _
Memonale Rituttm Benedicts XIII, 1923. * A. 921. J. Braun, S.J., Dm

SOURCES OF THE SACRED LITURGY

corrected conformably to the Vulgate, which was enforced by Clem-
ent VIII in his Constitution “Cum in ecclesia " (May 10, 1602). A
remarkable revision was introduced by Urban VIII, which, however,
concerned chiefly the Roman, not the Benedictine Breviary. His
reform cut into the traditional form of the hymns or rather the
prosody oi the old hymns, which seemed to be a stumbling block to
the humanists. Other, minor, reforms were attempted under Benedict
XIV, Pius VI, and Leo XIII; the latter turned his attention chiefly
to the historico-Iiturgical lessons. 54

Quite a change was introduced by Pius X (" Diuino afflatu ” 1 Nov.
1911); it concerned the Breviary of the secular clergy, but left the
Monastic Breviary untouched. The main changes regard the Psalms
which, according to the advice of St. Benedict, were to be distributed
for each day of the week in such a manner that the whole Psalter
would be recited during the seven week days. Another noticeable
change was the importance attached to the Sunday Office and the
Offices on vigil days and during Lent. The new law went into effect
on Jan. 1, 1913, and abolished all the former dispositions of Pius
V, Clement VIII, Urban VIII, and Leo XIII. This constitution reg-
ulated the use of the Breviary for all those who follow t he Roman
Breviary. 55

The Benedictine Breviary had been approved by Path V (“Ex in -
juncto,” Oct. 1, 1612), who granted all the indulgences which Pius V
had granted. The same Pope, Jan. 24, 1616, commanded all the
Benedictines to recite the Monastic Breviary. 56 After that it remained
in statu quo, until the Constitution of Pius X influenced it. But this
' fluence was limited to the rubrics and decrees of the S.R.C.,
(March 29, 1912), which concerned itself with the secular Breviary.
A change in the distribution of Psalms was proposed by several
learned Benedictines, who met in Rome during the last years of
Abbot Primate Hildebrand de Hemptinne ; -j- Aug. 13, 1913), but
was not adopted by the authorities. The main achievement consisted
in curtailing the number oi feasts, in reducing the duplex feasts to

54 S. Baumcr, O.S.B., Gcschichte des Breviers, pp. 507 ff. See F. Cabrol in the
Catholic EncycL, Vol. II, 768, s. v. “Breviary."

55 See A . Ap. S„ 1911, Vol. HI, 633 ff.

58 See Baumcr, /. c., p. 501.

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GENERAL NORMS

two nocturns with one lesson of the Saint, and in the institution of
memoriae formerly unknown.

Finally mention should be made of the Roman Martyrology , which
was first authentically issued by Benedict XIV, who addressed the
Constitution " Postquam intelleximus’ of July i, 174S, to King John
V of Portugal. 57 It has since been revised several times, the latest re-
vision being that of 1922. It is called " typica editio /’ approved by
Benedict XV and the S.R.C., Jan. n, 1922. The Benedictine Martyr-
ology was approved 1917 and lately ( 1924) published at Subiaco,

Among the “fontes cognoscendi’ must also be reckoned the
Decreta Authentic a Congregation is Sacrorum Ritniim ex actis
eiusdem collecta ei usque aactoritate promulgate, 1S9S if., 6 vols. The
word “authentic” here means as much as genuine and official.

The Code of Canon Law , as already stated, does not contain an
ex professo treatise on liturgical laws, but offers some corrections to
former rules Can. 2) ; these corrections will be noted in the course of
this book.

5. literary sources

The authentic sources were compiled by men of learning and ex-
perience from documents and usages, either written or practiced, of
former ages. A difficulty in the case of the written document lies in
fixing their date. In St. Justin’s First Apology, addressed to Antoninus
Pius ,138—161), there is a great deal of liturgical matter (chapters
61-67), which affords a glimpse into the manner of celebrating the
initiation and the Eucharistic service. 58 The VIIItH book of the so-
called Apostolic Constitutions 59 probably compiled towards the end
of the fourth century, contains a liturgy which strikingly resembles
the Roman Mass as we have it now. 00 However, the first complete
source for the Roman (mixed with Galiican) liturgy are the so-called

Sacramentanes, which have been the subject of much investigation
and discussion. °

67 On Martyrologies see Baumcr, Geschkhte des Brewers 180c on ,«- f .

472 IT; Duchesne. Liber Pontificalis, I, pp. civ-evii. ’ ^ 4^8 f.,

J *Scc Fortcscue, The Mass, 1912, pp. 17 ff

«££ * ** W " t “ FUnt ’ « C^ian,, Apo-

60 Fortcscue, t. c., p. 6S.

, •

-t >• 1

* ' **. - -dr'

LITERARY SOURCES

The Sacramentariurn Leonianum, thus called because attributed to
Pope Leo the ( ireal (440-461) by the discoverer of the manuscript,
was found in the cathedral chapter house of Verona and first pub-
lished in 1731 by Joseph Ilianchini. It is of great value because it is
the most ancient source of the Roman rite. Its Roman origin and char-
acter is conceded by all, although it is regarded as a private compila-
tion, in which various materials of different age and authorship have
been gathered together without much order. There are formularies
for nine months of the year, but none for the first three months;
those for April arc incomplete, and, therefore, also the paschal cere-
monies. Besides, there is neither Ordinary nor Canon contained in
the manuscript. Concerning the date of the compilation a variety of
opinions have been proposed. All agree that it represents Roman
usage from 366 to 594, without any Galiican or other admixture, and
that it is the oldest document of its kind. 01

The Sacramentariurn Gelasianum, attributed to Pope Gelasius I
(492-496), exists in several manuscripts, especially three, viz., the
Vatican Codex n. 316 Reginae, Codex n. 30 (of Rheinau) at Zurich,
and Codex n, 348 at St. Gall, Switzerland. None of these copies bears
the name of Gelasius, which may have crept in later because that
Pope is credited with issuing a decree on sacred books. According to
Duchesne, 02 no weight can be attached to this designation. The so-
called Gelasian Sacramentary is a Roman liturgical collection intro-
duced into France some time before Adrian I (772-795 ;, and cer-
tainly after the time of St. Gregory. It has undergone many modifi-
cations in a Galiican direction. Its contents are richer than those of
the Leonine Sacramentary, consisting of three parts, which exhibit
Masses for Sundays, feasts and fastdays, also the ordination service,
with various blessings, the Propria and Commune Sanctorum, ora -
tiones ct preces cum canone pro domimeis diebus, etc. 00

occ iJucnesnc-MCL.lure, I. cl, pp, 135 ft. ; Fortcscue, l. c., pp. ji7f. Editions: by
fiianchuu in Migne’s P. L„ 55, col. 21 if.; by Mura tori in Liturgia Rom art a Veins,
emcc, * 74 °; M, Gcrbcrt, 0*S*B*, in Monumenta I ctcris Liturgiae Aleniannicae f
^ “ t0C| C.S, t in Sacramentarium Leonianum, Cambridge, 1896,

03 ^ C f l2 5 Fortcscue, /♦ pp* 1 1 9 f .

3 Editions: by Card. Tommasi, Codices Sacramentorum , Rome, 1680; by Muratori,
(. c. (both use the Vatican Codex); bv Gcrbert (/. «r.), who offers a mixed Tacramen-

tZ “Zt d it^oSfX“ nc ' '■ * p - ,25, "• 3,i by H - A - Wilion -

GENERAL NORMS

The Sacramentarium Gregorianum was, at least in substance, sent
by Pope Adrian I to Charlemagne, between 784 and 791. The copyists
or transcribers, among them Alcuin, added formularies from other
sources. But the original stock of the “Sacramentary of Adrian,” as
Duchesne 84 would prefer to name it, can easily be distinguished 1 rom
the additions. This stock comprises the Ordinary of the Mass and the
prayers, prefaces and other variable parts of the Mass, recited or
chanted by the bishop or officiating priest on festivals or stational days.
This series embraces the entire course of the ecclesiastical year,
beginning with Christmas Eve. It also contains the prayers to be
recited at the ordination of deacons, priests, and bishops. This Sacra-
mentary represents the state of the Roman liturgy at the time of Pope
Adrian. 85

The so-called Missale Franco rum, dating back to the end of the
seventh or beginning of the eighth century, deserves a cursory men-
tion. Although its origin is Frankish and some Gallican rubrics are
found in it here and there, yet, as Msgr. Duchesne (/. c., p, 134 f.)
states, all the Masses contained in this Sacramentary are Roman in
style and ritual.

The so-called Ordines Romani form a rich mine for the liturgist.
This work was published by J. Mabillon, O.S.B., in Vol. II of his
Museum Italicum. Since their publication, in 1689, they have only
been reprinted in Migne’s P atrologia Latina (vol. 78), and no critical
edition is known to us™ The fifteen Ordines published by Mabillon
are not all of the same age nor of the same value for the liturgy in
general. Ordo I is not of one and the same author or time, the first
twenty-one sections being older than the rest, belonging perhaps
to the end of the VUIth century. This more ancient part exhibits the
stational Mass, presided over by the Pope. The Lenten and Holy
Week liturgy is contained in sections 27 to 47. Ordo II is an amplifica-
tion of Ordo I and has some Gallican elements, for instance, the
recitation of the “Credo;’ which was in use in Rome only since the

es c/- PP ' ! 20 ff ‘ : Fortsccue . c-, PP- 121 f.

tdiuons: by Pamclius, Liturvu Ljttnorum ic**,. n , ,

7p.Z 11 (s thc sta ^ ard

ccmpuSion'tf * ***• “ a

LITERARY SOURCES

Xlth century. Ordines III to VI are also exhibits of the Roman Mass

and belong to the Xth and Xlth centuries. Ordo VII is important for
the Sacraments of Baptism and Confirmation. This Ordo is pub-
lished from manuscripts 0 the ninth century, but is certainly older,
as it figures almost in its entirety in the Gelasian Sacramentary. 67
Ordines V ii I and IX comprise a summary of the ordination rite em-
ployed in Rome. Ordo X offers a plain description of the papal lit-
urgy on the last three days of Holy Week. Further, we read of the
form of Baptism (by immersion of the formula of absolution and
Extreme Unction, of the Communion of the sick. Ordines XI to XV
deal almost exclusively with the Papal Court, how it functions
throughout the year, at the election and coronation of popes, creation
of cardinals, canonization of Saints, and at general councils. These
Ordines were composed between the Xllth and XVth centuries. 68

Some other books also deserve being mentioned. There is first the
Lectionary t which contained the reading for the Epistles and Gospels.
At first the Bible itself was used at the service, with the portions to be
read on Sundays and- holydays especially assigned. 00

The Gradual, derived from the “psalmus gradualis” which was
sung by the deacon from the ambo or “gTadus,” was a book that was
also a cantatorium and referred directly to the Mass. One such book is
mentioned in the Ordo Romanus I, but it must be older.

For the Divine Office proper the so-called Antiphonariurn was used,
t is very probable that St. Gregory I had a hand in its arrangement. 70
Here the sources for the Roman rite proper might find their con-
usion. However, since the Gallican rite has exerted an influence
upon the Roman liturgy— how far, ad hue sub iudice lis est — the
sources of the Gallican liturgy must also be touched upon. Duchesne
reckons among the "Gallican Books” the following: The Missale
Gothtcum, of the end of the Vllth or the beginning of the VUIth cen-
tury ; the Missale Gothicum Vetus, of the same date as the preceding;

Atchley, 1905.

A 1 ^

dota Maredsolana °* M ° nn “l Revue Benedictine, 1910-1911; Anaec-

Cantor toio Tr 1’ ’ Vi UC i^r £ ? C ’ p ‘ 573 ’ J* R° u d°t, The Lectionary, transl. by A.
"0 {’J ' k 35 als ° C3lled Uber Com ' ct “ from “comes” — companion.

X13 L h ' ° ’ VUa S ' Greg -' D > c * 6; Thayer, l. c., pp. 36 S.; Duchesne, L c„ pp.

l8 GENERAL NORMS

the Masses published by Mone , 71 which are entirely Gallican sacra-
mentaries without any Roman admixture; the Letters of St. Ger-
maine of Paris ; 72 the Sacramentarium Galitcanum; 73 the Stowe
Missal, between the Vlllth and Xth centuries, which has more
Roman than Gallican elements . 74

The books of the so-called Mozarabic rite have some affiliation with
the Gallican rite. This is the last remnant of the old Spanish rite,
mixed with Roman elements. These books were chiefly in use at
Toledo, Spain, and since the Xth century are known as the Sacramen-
tary of Toledo, Liber Comicus, Antiphonary of Leon, and Liber
Ordinum , 75

To the same class must also be reckoned the books of the Am-
brosian rite, which, according to Duchesne, is the source of the Gal-
lican rite . 70

71 LaUinische und Grice hue he Messcn am dem zweiten bis seehsicn Jahrhundert,
Frankfurt, 1850.

72 Reprinted from Marlene in Migne, PX,, voL 72, col. 89*

73 Published by Mabillon in the Museum hakeum, I, 2.

74 See Duchesne-MeClure* p. 151 ff. Concerning a collection of Masses of St. Am and
see A* Wilman, Q.S*EL, in Jahrbuc k fur Liturgie -Wisscnschaft, 1923 (III), p. 67 ff.

75 Duchesnc-McClure, L c p* 160.

n Ibid tM pp. 9of?„ 160.

Title i

SACRED THINGS AND SEASONS

God, the Creator of all things, is the "leitourgos” of the universe
and the whole creation is the temple of His Majesty. However, from
the dawn of mankind we find buildings especially devoted to His
worship. In fact, the first public structures we know of were temples
and altars. Special forms and peculiar rites pointed them out as
shrines of the deity. This is true of the Gentile world as well as of
the Jewish theocracy. It is, consequently, an inborn idea of mankind
to worship God in particular buildings or places . 1 The Church, there-
fore, only followed this universal view when she assigned, as far as
possible, distinct localities and buildings as places of divine wor-
ship. Among these buildings are the churches with their altars and
sacred utensils.

When “Elohim” was about to create the light in the firmament of
heaven, His purpose was to divide the day from the night and to set
the lights up for signs, and seasons, and days, and years . 2 This pur-
pose is fulfilled in the domain of astronomy and agriculture. But it
would, we dare say, be a gap in the higher order if these seasons were
not hallowed by the spirit of man. When, therefore, Israel was settled
in the promised land, it had its holy seasons, days, and years . 3 The
same practice was taken up by the Church. Thus we have holy sea-
sons and feasts recurring in the course of the year,

1 See Cicero, De Natura Deorum, §2; Plutarch, Adv. Colot. Epic. (Mazzella, De

igione ct Ecciesia, ed. 1880, p. 13), Plutarch's saying: “et si terras obeas, in venire

pouts urjcs murts, litteris, re gibus, do mi bus, opibus, numismaic carentes, gymnast*

°rum tt t icatrorum ncscias: ttrbem templis dusque carentcm quae precibus, fare*

luramo, oracuh non utatur, non honor um causa sacrifices, non mala sacris avertere

mmttr, nemo unquam vidit . Sed facilitts ttrbem condt sine solo pnio posse , quam,

c igione er dus pen tins sttbiata, civitatem coirc aut con stare/*

’ Gen. i f 14,

, * Stt Seiscnberger, Practical Handbook for the Study of the Bible, (Engl, trans.),

A 9 I p« 139 fL x ° *

Chapter I

CHURCHES, ALTARS, AND UTENSILS

§ I. CHURCHES AND ORATORIES

A church is a sacred building dedicated to divine worship, open
to all the faithful who wish publicly to worship there . 1 Concern-
ing the historical development of places of worship, the following
may suffice. At Jerusalem, although private houses were used for
the “breaking of bread,” 2 the followers of Christ did not disdain
to meet in the Temple. The separation from the synagogue neces-
sitated different quarters for divine worship. In Rome, as we know
from monuments, private houses were engaged for that purpose.
But we also hear of memoriae, especially the cellae m arty rum.
For almost three centuries services were held mostly, though not
exclusively, in these cemetery chapels. The official name for places
of Christian worship was either the Greek " proseulfterion , \yriakpn,
ecclesia or the Latin "donuts orationis,” found on African inscrip-
tions, or " orator iitm" or " memorial' From the middle of the fourth
century we meet with "basilica” as the name for oratories. The term
reminds us of the “basilike oikia,” or stoa, or judgment hall of the
Roman forum ( Basilica Julia, Aemilia, etc.). But whether this judg-
ment hall served as the model for what we now understand by basilica
is still a controverted question; several authorities of note regard the
Roman private house as its basic model. In matter of fact the Roman
house naturally lent itself for the purposes of the Christian temple.
But it was not copied too closely, for no simple or pre-existing model
can adequately account for the arrangement of the Christian basil-
ica. About the tenth century the basilica style developed into the

* Can. 1161.

^ Acts 2, 46; 3, 1.

1 / ' ' *^ u hn, O.S.B., Allgcmcine Kunstgeschichte , Banktmst, 1909, I, 278 ff.; Lowrie,
Monuments of the Early Church , 1901, p. 383 f.

SACRED THINGS AND SEASONS

Romtincsquc, which originated in the Benedictine cloisters and took
possession of European art up to t lie thirteenth and fourteenth cen-
turies. In the East, some centuries earlier, the so-called Byzantine
style found favor and at least in some quarters, like Ravenna, was
transferred to the Western Church. The Gothic style in Northern
France and England swayed the fourteenth century and has re-
mained in favor in the above named countries. When Dante and
Giotto discovered the nature and pulse of the soul, a rebirth of art
began in the Renaissance, which grew luxuriously under the sunny
sky of Italy. But the extreme accentuation of nature degenerated into
the grotesque and bizarre, although the Barocco style of the sixteenth
and seventeenth centuries cannot jusdy be called inartistic. Nay
even the Rococo of the eighteenth century has been vindicated by
men of sound judgment. The nineteenth century is marked by a re-
awakening of Christian art through the school of the so-called Naza-
rencs (Overbeck, Cornelius). The Cubic style, and others of modern
trend have been tried and tested, but most of them have been found
wanting. 4

The Code prescribes no determined style, but admonishes the
Ordinaries to see to it that new churches are built and old ones
repaired in accordance with the traditional styles and the laws
of sacred art; and that, if necessary, experts should be consulted. 5
Wc have already enumerated the traditional styles. The rules of
sacred art are supposed to be known to every Christian architect.
The first rule is safety. The second is beauty, as art itself is noth-
ing else but “a beautiful idea cast in a beautiful form” The third
rule is a holy atmosphere; a church should be a temple of the Most
High, not a dance-hall. The fourth is that the altar should oc-
cupy a prominent place so that it can be seen from every corner;
for the altar is the center of worship. The fifth rule is that the
acoustics be good, for a church is also a meeting place for the peo-
ple, where they assemble to hear the Word of God. The sixth rule
concerns hygiene and cleanliness. As a seventh rule might be added
that the structure should fit into the landscape. 0

s On F ; Geichichte der CkristUchen nsl , 1895, Vol. I, p. 5.

U Compare ]. Ruskin, T he Seven Lamps 0} Architecture,

CHURCHES AND ORATORIES

A negative rule is stated in the canon which forbids an opening or
window leading from the church into the house of lay people (not
a clerical residence). It also forbids a space underneath or above
the church which might be used for profane purposes, for instance,
dances or banquets. 7

The law requires the written consent of the local Ordinary for
the building of a church. This consent should not be given unless
the Ordinary is convinced that the necessary means will not be
wanting for building and keeping up the new church, for support-
ing the ministers, and for defraying the other expenditures of re-
ligious worship. Religious, too, must obtain this consent from the
local Ordinary. The latter should inquire as to the probable disad-
vantages which other, already existing, churches might suffer. This
inquiry, however, is of little consequence, if the Ordinary thinks
that a new church will be of great spiritual benefit to the faithful. 8

There is a strict obligation to have the church either consecrated
or blessed before any divine service is held therein. 9 Lastly, for the
sake o:t convenience and propriety, every church should have one

or several bells. 10

By custom and acceptance the following order is observed as to the
ran\ of the different kinds of churches: (i ) Major basilicas; (2)
Cathedral churches; (3) Minor basilicas; (4) Abbey churches, either
of the regular or secular clergy; (5) Collegiate churches; (6) Parish
churches; (7) Conventual or religious churches, provided they are
such, and not mere oratories; (8) Mission or station churches, some-
times called chaplaincies. 11 Among major basilicas must be men-
tioned the patriarchal churches of Rome, which are supposed to
represent the four patriarchates, viz,, the Lateran church representing
the Western or Roman patriarchate, St. Peter’s that of Constanti-
nople, Santa Maria Maggiore that of Antioch, St. Paul's outside the
Walls that of Alexandria. To these some add the basilica of St.
Lawrence outside the Walls as representing the patriarchate of Jeru-

Can. 1164, § 2; see our Commentary , Vol. VI, p. 17.
bishop ^ ^ ow muc h money is required, is left to tile prudent judgment o£ the

10 r°* 1 On these acts, consecration and blessing, see infra,

ji \ f n ‘ 1 1 a str ict obligation is not stated in this canon.

Our "n Praelccttones de Ucis Sacris, Paris, 1904, p. 62 f.; Mathacus a Coronata,
UMU * De « Ten, port bus Sacris, 1922, p. 8.

2 4 SACRED THINGS AND SEASONS

salem.w Outside the city of Rome two churches closely con-
nected with St. Francis of Assisi have also been given the title of
patriarchal churches, viz,, St. Francis at Assisi 13 and Santa Maria
dcgli Angeli near Assisi. 14 The distinction between major and minor
basilicas appears to be founded on the age of the respective churches;
minor basilicas are of a later date. They are so called in the Code,
being endowed with that title either by immemor.ible custom or by
apostolic grant. Their privileges must be judged from either of these
two sources. i :5 The privileges or rights attached to the major basilicas
consist in the papal altar, viz., one on which only the Pope or his
delegate may say Mass, and in the right of the Porta San eta, viz., the
right to open the gate at the beginning of the jubilee year, also re-
served to the Pope or his delegate. Besides, the major basilicas also
enjoy the privileges of the minor basilicas, which are: the right of a
canopy preceded by a little bell, certain vestments, and the palmatoria
(bugia or hand-candlestick t. 1 ' 1 The vestments for the secular canons
of such basilicas are the cappa magna or wide cloak faced with
ermine; in summer time its place is taken by a laced cotta, worn over
the rochet.

Oratories

The Code distinguishes three kinds of oratories, viz.: public, semi-
public, and private. This distinction is rather modern and was most
probably introduced for practical purposes by the S.R.C. about thirty
years ago. A public oratory is one built for the benefit of a certain
corporation, or of private individuals, but in such a manner that
all the faithful have the right to frequent it, at least at the time when
divine services are held there, S emi-pubhc oratories are built for the
convenience of a certain community or class of people, but are not
open to all the faithful indiscriminately. Private or domestic ora -

12 Wernz, Jus Dtcretalium, III, n. 428.

13 Benedict XIV, March 25, 1754.

14 Pi u s X. April 11, 1909 (A. Ap.S. t V, I, 394).

£*? Decrcm A ^.SJLC.. 2744, Vol. IV. p, 358. Cfr. Can. 1180.

The canopy has the shape of an umbrella or tent, and is therefore also r-ilUl

paptlto, magnum umbraeulum, tabemaadum. On the top of the stem is a £

mounted by a smalt cross and a silk ribbon of the papa! color. It is Sed in fcS

of the procession held by the clergy of the basilica. See Dccreta Aui sufir r/
super Dccreio , n* 2744. A su V ra S > Ufn

CHURCHES AND ORATORIES

tones are those erected in private homes for the convenience of a
family or private individuals. Practically speaking, there is but a
thin line of demarcation between a church and a public oratory,
especially since can. 1191, §2 states that public oratories are gov-
erned by the same law as churches. Consequently, all priestly func-
tions can be performed in public oratories, even the parochial func-
tions, if the local ( )rd inary grants express permission or exempts a
public oratory from the parish organization. 17 Such oratories must
be either consecrated or blessed, and thus dedicated to the divine
service just like churches.

Semi-public oratories can only be erected with the permission of the
local Ordinary or of the superior of an exempt religious clerical com-
munity. Before permission is given, an inspection must be held con-
cerning: (a) the building, which should represent a sacred edifice and
be constructed of solid materials, or at least plastered; t b) the furni-
ture and utensils which are required for the sacred functions, also
the neatness and cleanliness of the place; (c) the surroundings of the
oratory and its destination. The chapel must not be used for profane
purposes. The S. Congregation has in more than one instance insisted
that there should be no dormitory immediately above the oratory or,
if this cannot be avoided, that a canopy (baldachino) be placed over
the altar. Furthermore, the chapel must not contain wardrobes, chests
or trunks for profane use, nor must it be allowed to serve as a parlor
or recreation or work room; nor as a hallway, infirmary, or dormi-
tory. The law prescribes neither consecration nor blessing proper;
but the “benedietio loci” should certainly be applied. As to the divine
offices and ecclesiastical functions, the Code says that these may be
held in semi-public oratories, lawfully erected, unless the rubrics
prohibit them or the Ordinary has exempted some functions. 18
Hence all the functions may be performed as in the public oratories,
provided no clash with strictly parochial rights is to be feared. All the
Sacraments may be administered, with the following, restrictions,
however: (a) general ordinations, viz., those of the six Saturdays,
should be held in the cathedral church, whilst special ordinations may
be held in the episcopal chapel, or in the seminary chapel, or in that

Sec our Commentary, Vol. VI, p. 71.

18 Can. 1193.

26 SACRED THINGS AND SEASONS

of religious; 10 (b) weddings should not be performed in the chapels
of seminaries or of female religious institutes, except for urgent rea-
sons; 20 (c) Baptism may be conferred in semi-public oratories only
with the permission of the local Ordinary, -1 or, in case the oratory
has been exempted from the parish organization, -2 Funerals may be
held in semi-public oratories of exempt religious who are entitled to
have their members buried from their chapel. -3 \\ ith regard to the
reservation of the Blessed Sacrament, the Code lays down the follow-
ing rule: "The Holy Eucharist may be kept, with the permission of
the local Ordinary, in the collegiate churches, -1 in the principal pub-
lic or semi-public oratories of charitable or religious houses, as well
as those of ecclesiastical colleges in charge of either secular or re-
ligious clergy.” 25 But the Code also requires that there be a custodian
and that a priest say Mass there at least once a week. 26

With regard to other ecclesiastical functions, such as solemn and
private Masses, blessing and distribution of candles (Feb. 2), ashes,
palms, exposition at Forty Hours’ Devotion, announcements of feasts
and fasts, 27 the Asperges on Sundays, the churching of women, they
are all allowed in semi-public oratories, unless, as stated in Can. 1193,
the local Ordinary should make exceptions.

There seems to be some doubt concerning the functions of Holy
Weel(, on account of certain decisions of the S.R.C. 28 But to our
mind there can be only two reasons for denying the performance of
that service, viz.: a lack of ministers or vestments (paramenta), so
that the ceremonies cannot be performed, even according to the
Memoride of Benedict XI i I, and a prohibition of the local Ordinary.
Can. 1193 seems to be plain enough. Consequently the legislator, ac-
cording to Can. 2, has corrected the former liturgical laws in this

111 Can. 1009.

20 Can. 1109, § 2.

21 Can. 776.

“ 2 Can. 464, S 2.

23 Can. 1221 ; Can. 1230; Can. 464, S 2.

hZbJriS? lhUrCh “ °" C ' ° f ™ k - “ which 1 anon,

25 Can. 12G5, S 1, n. 2.

30 Can. cit,

9,85 ” marrkSB (C “- '«4 nro
Especially n. 3366 as compared with n, 3698; Decreta Authentic a.

CHURCHES AND ORATORIES

respect. “Quod voluit legislator expressit, quod noluit tacu it” 20

Another question concerns the saying of a private or low Mass on
Holy i hursday, in case the Holy Week services are not, or cannot
be, held in a semi-public oratory. T he S.R.C., on Aug. 31, 1839, de-
cided that a low Mass may be said by the superior of regulars, to
distribute 1 loly Communion. On Dec. 9, 1899, the same S. Congrega-
tion decided that this favor is strictly limited to regulars and can-
not be extended to seminaries or religious (pious) houses.' 1 " Here
again we have a partial correction in the Code. For can. 1368 exempts
the seminary from the pastor. Consequently, we hold that the semi-
nary director may say a low Mass and distribute Communion on
Holy Thursday. Concerning the semi-public oratories of religious
who are not regulars ( the decision uses the word “regulars, ” not
“exempt”), we are not so certain, though some authors extend it to
all religious communities. 31 The wording of the decree doubtless is
against such extension. Therefore, only a papal indult or a custom
can be alleged in favor of religious.

Finally, it may not be amiss to enumerate specifically some semi-
public oratories. They are: (a) the episcopal chapel in the bishop’s
residence and, most probably at least, also the chapels in some other
house of the diocese where the bishop may perchance reside,
for instance, a summer resort; (b) the principal chapels of religious
communities, whether exempt or not; (c) seminary and college
chapels; (d) chapels of charitable institutions, e. g. t hospitals, or-
phanages, homes for the aged, provided they are properly erected; (e)
chapels in prisons and barracks, provided they are lawfully estab-
lished; 32 (f t chapels on steamers and other vessels, with the same
and some other provisos. 33

Concerning the calendar or directory to be used in public and semi-
public oratories, the rules laid down by the S.R.C., are as follows:

39 Decreta A nth., n. 2799.

3fJ Ibid., n. 4049.

81 Thus Lcitncr, quoted by Mathacus S Coronata, l. c., p. 81.

' u is futile to say that oratories locorum piomm independenter ab ordinario erec-
torum (Mathacus a Coronata, l. c. p. 77) arc semi-public oratories; for there is no such
locus puts acknowledged by law (see Can, 1492), neither can a semi-public oratory be

erected as such, except with the permission of the local Ordinary or the exempt reli-
gious superior.

• There are certain conditions attached to saying Mass on board ship; see S.R.C.,
flar, 4, 1901 ( Decreta Atah., n. 4069; S.C.P.F., Mar. 1, 1902; Collect., n. 2130).

2 g SACRED THINGS AND SEASONS

(a) aU priests, either secular or religious, who say Mass in a church
or public oratory, must conform to the calendar of the respec i\
church or public oratory; in case the rubrics permit itjiowever, they
may say a “black” or votive or ferial Mass. (b)[In semi-public
oratories, such as are erected in episcopal residences, seminaries, col-
leges, hospitals, religious houses, the priest, though he be the only
one who says Mass there, either secular or regular, must use the
diocesan calendar or directory . 3 SX C ) A somewhat dubious decision
was rendered by the same S. Congregation in the case of some Sisters
in the diocese of Linz, Austria. There were two chapels, one for the
Sisters, the other for the students, both attended by the Canons
Regular of St. Flonan, to whom the charge of the Sisters and girls
was entrusted by the bishop. Now the question was asked, whether
the Canons Regular could follow their own calendar in that institute
or not. The answer was; in the principal public or semi-public chapel
the Canons Regular must adopt the diocesan directory, but in the
other chapel, it being a private one ( utpote private), they are allowed
to follow their own calendar. 3 ® This is a somewhat surprising de-
cision, because the chapel of the girls— for this we suppose was taken
by the S. Congregation as the "private” one — or an institution chapel
could now, in view of the definition in Can ji88, § 2, n. 2, hardly be
styled a private oratory. Be that as it may, [the rule is that regulars
who have their own calendar must relinquish it and TollbwTFie
diocesan calendar in public and semi-public oratories. This holds
also with regard to Sisters r chapels, for instance, of Benedictine Sisters
who have only simple vows An exception is made in favor of the
Franciscan Sisters (with simple vows l who are aggregated to one of
the three branches, viz.. Brown, Conventual, or Capuchin. These
Sisters, although they recite only the Little Office of are en-

s * July 9, 1895 (see Dccreia Auth., n. 3S62); see new rubrics of the Missal, Tit. IV, 6.

35 S.R.C., June 27, 1896. ad XVII ( Decreta Auth., n. 3919); May 22, 1896 (ibid'.
n, 3910); July 17, 1896 (ibid., n. 3928). In regard to oratories, the question is still
some what uns ettled ; in n. 3910 and 3919 we read: "si oratorio, kabenda tint ut pub -
Itca 71 ; ” qttaFTnsdar oratoru publia”

30 S.R.C., Feb. It, 1910 (Deer eta Auth., n. 4248).

3 Mf, however their constitutions state that they are entitled to their own calendar,
the latter should bellowed (see Decreta Auth.. n. 3972, ad. 4.). Besides, if Benedictine

S m S°u d 3 ? hat r 1 , by Rome w,lh Benedictine Fathers, the logical consequence
would be that the Benedictine pnest, when saying Mass in such a chapel, shauIcTLuow
his own, not the diocesan, ordo. imiow

ALTARS

titled to follow the calendar, Missal and Martyrology of the respec-
tive Order to which they are affiliated. 38

In strictly private oratories , viz., those erected by virtue of a papal
indult, only one low Mass may be said daily, including Sundays, ;>ut
not on the more solemn feasts. To have a Mass on these feasts the
express permission of the Ordinary is required, and this permission
can only be given per modum actus, viz., as long as the reason lasts
for which the grant is made. Other ecclesiastical functions are not
permitted in such oratories; 39 but Holy Communion may be dis-
tributed there, confessions of both sexes may be heard ( cum cautelis
pro mulierum conjessionibus), and weddings may be blessed with

the permission of the local Ordinary. 40

A priest who says Mass in such an oratory must follow his own
calendar / viz., the diocesan, if he is a secular priest, or that of his
institute, if he is one of the regular clergy who have their own
directory, for instance, a Benedictine. 41

§ 2. ALTARS

The earliest altar was a mere table. It consisted of a rectangular and
slightly oblong top, supported by one, four, or occasionally five, legs.
This simple and natural shape was retained until well into the fifth
century. From the beginning, stone as well as wooden altars were
employed. Gradually, the Church came to discriminate in favor of
stone on account of its monumental character and greater durability.
A change in the form of the altar was brought about in the sixth
century by the new impetus given to the veneration of relics. The
Holy Eucharist was brought into close relation with the tombs of
the martyrs, and it was regarded as a matter of prime importance
that the altar be brought into the closest possible relation with the
tomb, or at least be located directly above it. This was done by build-
ing a “confessio,” i.e,, a chamber surrounding the tomb and con-
nected with the altar by a shaft or gallery. The next stage in the de-
velopment of the altar arose from the custom, which spread rapidly

38 S.R.C., Jan. 22, 1906 (Anal. Eccl., t. XIV, not recorded in Decreta Auth.).

39 Can. 1195.

40 Sec Can. 869; 908-910; 1109, & 2.

41 S.R.C., Feb. 11, 1910 (see Decreta Auth., n. 4248).

3 o SACRED THINGS AND SEASONS

during the sixth century, of depositing the bodies of martyrs^ within
the churches. This often led to the construction of a true “confes-
sio” or crypt; but more frequently the relics were deposited immedi-
ately beneath the plate of the altar and enclosed within a stone
“cippus” or block, roughly cubical in form, hollowed within, and
ornamented on the front by a doorway, like a miniature tomb.
Finally, the altar was enclosed on all four sides by plates of stone and
became a mere chest for the preservation of relics. Sometimes a
sarcophagus or fully extended body was enclosed. The custom of
erecting more than one altar in the same church grew' out of the
cult of relics. Such secondary altars came into use about the begin-
ning of the fifth century, at first in side chapels, later in the main
church, nay, even in the nave . 42

In addition there were other altars which could be moved from
place to place, just like the wooden altars of the first three centuries.
These were in use from time immemorial. In the Middle Ages we
find such aitarxa portatilia or gestatoria made of stone, often of
precious stone, and set in a wooden frame, which was frequently
plated with gold or silver and enamelled. In place of these portable
altars the Eastern Church substituted antemensia, which are still in
use. They were a quadrangular cloth of silk, blessed by the bishop,
with sacred relics sewed into it . 43

The law and rubrics governing the altar are as follows: i. Defini-
tion and species: In th e liturgic al.aense of the word an immovable
or fixed altar means the upper table with its supports, consecrated
together^ as ji whole with the table. A movable or portable altar is a
stone, generally of small size, which is consecrated alone, and called
portable altar or sacred stone; or thejame stone with its support,
even though the latter was not consecrated together with the table.
In every consecrated church at least one, preferably the main, altar

must be immovable; but in churches that are only blessed, all altars
may be movable.

«Lowrie, Monuments of the Early Church. 1901, p. i 59 ff.

■> Inc altar signifies, first and above all, the tabic on whirh ™.r 1 rr i • ■

Holy Eucharist. It also conveys the idea of the sacred dacT d thc

redemption of mankind* Furthermore it raises thc mind to thc I ^

where the Lamb is slain and adored (^ec Anne V viv\ t l ^ Jerusalem,
faithful of tf* Communion of ,„d rfthe «mindu Ac

of the faithful ate offered (Apoe. V,, , g. ; LLZL A" W*

ALTARS

2. Requisites : The table of an immovable as well as that of a port-
able altar must consist of one natural stone, whole and not easily
crumbled. The altar stone is to be one single slab, which excludes
several parts . 44 Even if the several parts were compactly cemented
together so as to appear as one stone, the altar could not be validly
consecrated . 4 r ’ A natural or pure stone is one that corresponds to the
mineralogical definition of a stone. Any hard and compact stone is
admissible, e.g. y marble, granite, sandstone, travertine, etc. Even slate
or schist is allowed, but pumice-stone or gypsum have been rejected . 46
Cement plates or blocks must be considered forbidden because of
their composite nature. The S. Congregation has always refused to
admit a marble or wooden cornice or ornament surrounding the altar
like a wreath . 47 An altar, the nucleus of which is of stone, but cov-
ered with bricks overlaid with a marble crust, has also been declared
unconsecrable 48 Integer means that the stone should be of one piece,
without fractures or crevices. Should the stone have been perforated
by cutting or chiseling the repository for relics into it, it would be
sufficient to place a piece of marble or other solid slab on the part
below, so that the capsula with the relics could be laid on it . 49 That
the stone should be of a sort that will not easily crumble (friabilis
follows from the nature of stone. If it were so fragile that a fourth
part or more would break off in the act of consecration, the latter
would be invalid . 50 In an immovable altar the table or stone plate
must extend over the whole altar and be properly joined to the sup-
port; the support itself, or at least the side props or columns which
support the table, must be of stone.

The sacred stone : portable altar) must be so large that at least

the host and the larger part of the base of the chalice may find room
thereon.

No dimensions for an altar are prescribed by the rubrics or the

•15 c'q 1 II ^’ June 17, 1843; Nov. 10, 1906 ( Dccreta Auth„ n. 2861, 4191).

‘'S.R.C., Sept. 28, 1872; June 8, 1896; Nov. io, 1906, ad I, II (nn. 3286, 3907.
419 1 ); but thc church would be validly consecrated,

2 9 ’ June 13, 1899 (nn. 3675, 4032).

’ R C‘ J Aug ' 29 ’ ’^ 5 ! April 23, 1893 (nn. 3640, 3797).

S.R.C., Dec. 14, j 888 (n. 3698); but thc invalidity of consecration is not clearly
pronounced.

S.R.C., Feb. 8, 1896 (n. 3884).

“° S.R.C., June 8, 1894, n - K (n. 3829).

3 2

SACRED THINGS AND SEASONS

S. Congregation of Rites. It ought, however, to be large enough to
allow a priest conveniently to celebrate the Holy Sacrifice upon it, m
such a manner that all the ceremonies can be decorously observed.
But the S. Congregation has insisted, as does the Code, that the altar
stone should cover the whole length and width of the fixed altar,
without any ornamental addition. 5- If, for instance, the whole length
of the fixed altar is ten feet, and its width from the tabernacle to the
front twenty-two inches, the altar stone must have the same dimen-
sions. It is absolutely required that the table or mensa be placed im-
mediately upon the support, so as to form one whole with it. In one
case the S. Congregation demanded that if no connection between
the altar-stone and the ‘‘stipes’’ had been made, stone “stipes” should
be added. The consecration was declared valid, yet only by special
favor was the addition and separate annointing of these “stipes”
granted 53 From this it is evident that only a moral, though material,
conjunction is required, at least for harness , 54 But the connection
must be one of stone with stone. The support, therefore, must be of
stone. It may be one solid mass of marble, granite, etc., or it may
consist of four or more columns. But it is absolutely necessary that
these sides, columns or small piers, be of stone . 35 Columns of copper,
brass or other metal are not allowed. If the bases are metal, the shaft,
and more especially the capitals, must be of stone, or a stone layer
must be placed between the columns and the table, otherwise it
cannot be consecrated as a fixed altar . 56 The spaces between the side
walls (columns or piers) may be left open, or the spaces on the sides
and back, may be filled with any kind of stone, brick or cement; but
the space between the two columns in front should be left open, so
that a reliquary may be placed below the table . 57 In an immovable
altar as well as in the altar stone there must be, according to the

rubrical prescriptions, a sepulchre containing relics of saints and
closed with a stone.

^Cfr. Schulte, Constcranda, 1907, p. 6.

5_ S.R.C., Aug. 29, 1SS5 (n. 3640); the altar was onlv 2 in 1 ,

s “* wherefore they put a marble cornice around it. “ d

“ 382 * 4075) *

MsSr” M Ug> 7 ’ lS?5: M ’ 1888 ( nn - 3364, 3698).

S'R'C., May 24, 1901 (n* 40.73)*

° 7 S.R.C., Sept. 28, 1S72; Dec. 20, 1864 (nn. 3282, 3126).

ALTARS

The sepulchrum is a small square or oblong opening made in the
table or solid support of the altar, in which the relics are placed. In a
fixed or immovable altar the sepulchre may be placed either behind
the altar or midway between its table and foot; or at the front; or
midway between its table and foot, or in the table at its center, some-
what towards the front edge, if its base be solid or hollow; or in the
center on top of the support, if it be solid . 38 In portable altars the
sepulchre is located on top of the stone, usually towards the front
edge. 51 ' A portable altar described as consisting of two parts, the up-
per one of which was of stone, whereas the lower was of wood, with
a hollow space between for the relics, which thus touched both the
stone and wooden parts of which the sepulchre was formed, was
declared inadmissible. The sepulchre must be of natural stone, not of
metal, brass, or cement. The lid, too, must be of stone, though cement
may be used for closing it . 60 If cement was used for the whole
sepulchre, the altar must be reconsecrated; but the S. Congregation
granted faculties to use the short formula and have it done by a dele-
gated priest . 1)1 The cement to be used for closing the sepulchre must
be blessed by the bishop, according to the formula prescribed for
fixed altars. The bishop must lay the cement on the sepulchre and
close, but not place his seal upon it . 02

As to the relics to be placed in the sepulchre, it is understood that
only authenticated ones are admissible. Provided they are authenti-
cated, it matters not if they are of nameless Saints . 03 Doubtful or
uncertain relics are not to be mixed with authenticated ones . 64 If
relics lie open and no attestation of their authenticity can be found,
they must be replaced by authentic ones and re-enclosed in the
sepulchre. 6 ’' The quality of relics is not determined, except that they
must be relics of Saints, However, it is the general practice, confirmed
by official decisions, that there should be relics of at least one martyr,

. n Q M ** 1007 ^n. 3102)-

able 15 ’ l88 ^ My 2S> 0 883 (nn * 3 ” 2 ’ 3567 , 3585). Port-

tfr J ^ 1 y 0t bc ° f P um,ce " st °nc or gypsum; S.R.C., June 13, 1899 (n. 4032).

*■1 S.R.C., Aug. 30, 1901 (n. 4082). ' ' ' n 3 /

os SSHt’ ^ ay ,0> (n ‘ 3726) ’

5cpt. 7, 1630 (n* 542).

Mc p'n’ rl C ‘ 5 ’ 1851 (n * 2991t ad 1} *

i>.K.U,Fcb. >7, 1847 (n. 2941); “S.c. sanavic defeccus.”

- y A* **

i.’— *• ,>v_ * JV 1
- - •*-£

jm, *V

**>V-

jt* ' rv

i » > ' •/£

* , * "

iiv* : *T'

k JL • '

a3t?£ *s2

34 SACRED THINGS AND SEASONS

to which relics of confessors and virgins may be added.' 3 ' 1 Whether
these relics must be taken from the body (direct relics) or may be
obtained from objects connected with the Saint (indirect relics), is
nowhere stated, although some writers, like Gardellini, insist on direct

relics. 07

3, Form of altars. The main idea of an altar should always be
that of a sacrificial table. But in the Middle Ages it received an ex-
tension, especially in height and width, which is hardly reconcilable
with the primary notion. Reredos were erected to make room either
for the relics GS or for statues or pictures. Hence, the so-called tryptics
with a main and two side wings. Besides, room had to be made for
large candlesticks and for ornamental embellishments. However, as
the Church is ever more sober than the popular imagination, so are
the general rules for the building of altars and for the additional
ornaments.

a) Concerning the dimensions of the main altar, as was said, no
fixed rules are given. But authors 09 generally, with some slight varia-
tions, suggest that there ought to be three steps from three sides of
the sanctuary floor. Each of the two lower steps should be about 6
to 6% inches high and from 13 to 14 inches wide. The “suppedaneum”
or platform, to which the upper step leads, should be as long as the
mensa and not less than 39 or 40 inches wide or deep. The distance
from the platform to the upper edge of the mensa should be no more
than 40 inches. The length of the mensa or altar table is, of course,
to be determined by the size of the main altar, but should never be
less than about 67 inches, its width from the front to the reredos or
candlestick stand about 2 feet. 70 The high altar must stand free, and
be about 12 to 14 feet distant from the rails, or, in smaller churches,
about 4 feet, viz., from the lowest step to the railing.

00 S.R.C., Oct. 6, 1837; Feb. 16, 1906 (on. 2777, 4180).

Cfr. Many, /. c„ p. 20S; Schuite, t. c.. p. 10, also rejects indirect relics: but c 26
Disc 1 , de cons., admits them. ’

<,b The more they could put in or on die altar, the greater the honor, they thought-
a quaint example is given by Thalhofcr, l. c.. p. 756. * “ ught ’

00 Cf. Wappclhorst, /. r., p. 15, n. 9; Thalhofer, /. r.. p. 769- Hartmann ■

1898, p. 782; Veneroni, /. c., Vol. I, p. 173 f. ; American Eccl, Review, V0L3”

Here a practical remark mav be made: It is hiivl r„
this width but it is simply absurd to build tabernacles so Sr awaW^'^'T f °p
the altar that a normally sized priest has to wrench his limbs to reach the dbSriu!^ °

ALTARS

b) Side altars, though having the character of portable altars,
should be built so as to present the form of fixed altars, but may
be cased in by walls or tapestry. They may not be placed under
the pulpit or organ loft, or opposite the high altar, or, without per-
mission, in the nave of the church. 71 Their size is not determined
except by that of the mensa and the practical consideration of the
necessary ornaments to be put thereon. They generally have only
one step.

4. Ornaments to be put upon the main altar are described, or at
least mentioned as necessary, in the Roman Missal.

a) Altar cloths, which were in vogue from the earliest times, 72 are
prescribed by the Roman Missal as follows: The altar must be cov-
ered with three clean cloths (of linen or hemp) blessed by those
who have the power to do so; the uppermost cloth shall hang to the
ground down on each side, while the two others, or one doubled,
must cover at least the mensa. 71 The chrismale or waxcloth is re-
quired only at the time of consecration.

b ) An antependinm should xov er the front of the altar. Its color
should correspond with the feast or office. 74 No black is allowed dur-
ing the exposition of the Blessed Sacrament, Besides, no ante-
pendium is required at all, if the altar has_ r he shape of a tomb.
or if its f ront is of marble or other material properly a dorned. 75 for
instance, if the L ast Supper or the Sacrifice of Isaa c is presented.

c) The Rubrics of the Missal prescribe: “L et a cross be placed in
the middle of the altar between the candlesticks/’ 70 The height of
the cross should be such that the corpse of the crucifix surpasses the
heigh t of t he candlesticks. 77 The size of the crucifix mustbeTot such
dimensions that it can be readily seen by the priest and people. 7S If
a seventh candle (when a prelate celebrates ) is placed in the middle

1 I { < rimahn, c w , p. 782. But side chapels arc certainly allowed without special
permission.

7 - Thalhofcr, /. c. t p. 773 refers to Optatus of Milcvc (fourth century) and to the
text of fobn XX, where the plural cloth is used, a remembrance of the sheets wherein
the body of our Lord was wrapped.

' 3 Rubricac Generates, XX,

* * Ihtd r

7 Jt Wappclhorst, /. c M p, 15*

’ ; Ruhricae Generates, XX.

I* Episc., I, i2 t ii.

Benedict XIV, Accepimus, July 163 1746*

•,*■*■ Jt i.Vr 7* ,

» i ** , »

* *0:

V . Ml&? Vt >'

£*r~jL r.

36 SACRED THINGS AND SEASONS

of the altar, the cross is to be put in front, *. e., the seventh candle-
stick behind the cross. If the main figure of the altar is a crucifixion
group, no cross is required. 79 But an image of the crucifix engraved
or printed on the tabernacle door is not sufficient to dispense with
the cross. 80 The place to put the cross is between the two candle-
sticks. Where there is a tabernacle, the cr oss should not be placed be-
for e the door of the tabernacle , but may be placed above It? 1 Neither
shou ld the cross be put on the throne where the Blessed Sacr ament is
exposed, h or on the corporal u se d for exposition. 82 It Js not stated that
no cross should stand on the alta r during exposition. It is not per-
mitted to cover the cross with a piece of cloth against dust.* 3

d) As stated, the general rubrics prescribe at least two candlesticks
on each side of the cross. This number is increased in the Ceremonial
of Bishops to six, three on each side of the cross, for the main altar. 84
What the same authority says concerning the ascending scale from
the outside towards the cross is not observed; and the contrary custom
is perfectly legitimate (S.R.C., July 25, 1855; n. 3035), They may be
placed directly on the altar table or on the reredos. Candlesticks may
be made of precious metal, brass, copper, or wood, but should be de-
cently adorned. 85 These, of course, are not the main ornament, the
more practical and significant part being the candles to be put in these
candelabra. 86 Two kinds of candles are distinguished, viz., those
made of common or yellow wax, and those made of bleached or white
wax. The yellow wax candles are used for “black" Masses, at the
Tenebrae of Holy Week, and the Missa 1 ’raesanctificatorum on Good

70 Benedict XIV, l. c.

{. uIy l6 ' 7 5 J 3 (Dec. Attih., n. 1270, 1). The significance of the cross is
described bv Bona and Durandus: "Ab aspectu crucis sacerdod cclebranti oassio rhrktl

"'Mr ft "

cbi u &cloia q«i-

afe'o FT” 3 ,udca « ab oriente venenmt.^ 9 “ Utn,qUc unum '

fl2 T UI1C U> 1904 4136)*

June 15, 1883 (n. 3576)*

against flies’ would not bc^orbidden. But wc Wicve ^ at t0 “ver it with a gauze

84 L. I, c. 12, n. u.

85 Caeremoniale Episc., 1. c.

ItffiTfeaSA * q » offered i„

° l “ Crgy ’ |0y ' *'*“> tn “ h = * p *- -8. .05; lob. 8, S. O&'K' ff.

ALTARS

Friday; white candles at all other liturgical functions. 87 The general
rule is that all candles used at liturgical functions should be made of
pure beeswax. Therefore, candles made of stearine (animal fat), or
of paraffin (hydrocarbon or brown coal), or of tallow are not per-
mitted for liturgical use. 88 Metal candlesticks in which some kind
of candle is set may be tolerated. 81 ’ However, questions were proposed
to the S. Congregation concerning the purity of beeswax. Adultera-
tions made it difficu It to find pure material and several bishops laid
the question before the S. Congregation: “Whether, considering the
great difficulty of getting real beeswax or of eliminating undue mix-
tures with other materials, (a) all the candles must be wholly made
of beeswax; or b) whether these candles may contain a mixture
with vegetable or animal fat?” The answer was negative to the first
and affirmative to the second part, 'then stating its mind, the S. Con-
gregation added that bishops should see to it that at least the Paschal
Candle and two of the candles used at Mass should be in maxima
parte of beeswax; that the other candles placed on the altars should
be made of beeswax in the greater and more notable proportion.
This would spell, perhaps, in percentages: 67-75% °f beeswax for
the first class (maxima parte) and at least 51% for the other candles.
Then the S. Congregation very prudently advises pastors to follow
the rules laid down by their bishops and not to trouble themselves
at the Holy Sacrifice about the quality of the candles. 00 So far, the
S.C. has not admitted any other light for strictly liturgical use;
hence, neither gas nor electric light may be substituted for candle
light. Electric light, however, is permitted for illuminating the
church, provided it does not produce too much of a theatrical effect. 91
If there be any doubt as to the tenacity of the S.C. in adhering
to the traditional light, the touching prayers on Candlemas Day
should disperse it. The manner of lighting the candles has thus
been explained by the S. Congregation : The candles on the epistle
side should be lit first, commencing with those nearest to the cross;

88 9™ ™ taU Eptsc " I0 > u ’ 22 > 4 ; H, 25, 2.

W I0 ’ i8 57 (n. 3063).

I fn J5 ay 1Ij l8 7°> ad XUI (n. 3448).

»Pp , ec< r 4> >904 (n. 4*47)-

Ain&\. a Une 4’ 1 ®S>S ( n - 3859); May 16, 1902 (n. 4097); Nov. 22, 1007 (n.
4206); a5 to gas, see S.R.C., Nov. 29, i 90I (n. 4086). W

SACRED THINGS AND SEASONS

then those on the gospel side, in the same order. They should be ex-
tinguished in inverse order/ 1 ’

c) Although the general rubrics of the Missal prescribe a so-called
Sanctus Candle, to be lit on the epistle side from the Sanctus to the
Communion inclusive, the S. Congregation admitted the contrary
custom . 53

f) On the epistle side a stand or cushion should be placed for the
Missal, to be moved to the Gospel side according to the rubrics . 54

g) An altar card is required. The general rubrics mention only
one , 55 but custom has introduced two more. One is placed in the
middle of the altar, one on the epistle side, and one on the gospel side.
The print should be large, clear, and legible. 5 "

A little bell is also prescribed by the Missai. The Missal also directs
that the glass cruets for the wine and water should be placed in a
niche or window or on a small table especially made for the
purpose . 97 The cruets should be of glass, so that the wine can be dis-
tinguished from the water. The general rubrics conclude thus: “Let
nothing be placed on the altar that does not pertain to the Sacrifice
of the Mass or to the ornaments of the altar itself.” 9S

b) The term ornaments applies also to relics of Saints, although
these are exposed also as objects of veneration. The Ceremonial for
Bishops says that relics of Saints or reliquaries (shrines > may be
placed on the altar between the candlesticks, if the location or length
of the altar permits . 95 The relics must be those of canonized Saints.
Relics of the Beatified may not be publicly exposed without a spe-
cial indult, except in places where their Office and Mass are cele-
brated by permission of the Holy See . 199 The relics should be ex-
posed m shrines or cases. No other relics are to be placed in the same

from

«“* a ** U. *. 1c custom prevails („-

04 Rub. Gen., XX.

05 Ibid.

90 Vcncroni, /. c. t p. 192.

87 Rub. Gen., XX.

0S Rubricae Generates, XX.

89 L. 1, c. 12, n. 12. Therefore relics
middle of the altar.

100 Can. 1287, S 3-

may not be placed just behind the cross in the

AL'I A RS

shrine with relics of the Holy Cross for exposition . 151 Relics which
are not authenticated by trustworthy documents should be removed
by the authority of the bishop . 102 There is no obligation to expose
relics on the altar; but if they are exposed, they should be in a decent
setting, and .at least two lights must burn on the altar by day . 103 From
the decisions it appears that the lights must burn only when the
relics are exposed in such a way that they can be seen , 104 No relics,
not even those of the Holy Cross or the Passion, are allowed to re-
main on the altar during the exposition of the Blessed Sacrament;
nor may they ever take the place of the cross, or be placed above the
tabernacle or before the tabernacle door . 105

i) Images or statues may also be used to ornament the altar, to in-
cite the faithful to devotion and veneration. The Code of Canon
Law says: “Only those servants of God may be publicly worshiped,
who are counted among die Saints and Blessed by the authority of
the Church.” 100 Unusual pictures and images may not be exposed
in churches or sacred places (including those of exempt religious),
unless the approval of the local Ordinary has been obtained. The
Ordinaries shall never allow any sacred images to be publicly ex-
hibited to the veneration of the faithful, unless these images are in
keeping with the approved usage of the Church. An unusual image
is one that represents persons or events in a manner which has no
justification either in Holy Writ or in tradition. Thus, to represent
the Holy Ghost in the form of a young man has never been sanc-
tioned, but rather reprobated, by the Church. The Blessed Trinity
may not be represented by a man with three heads, or by a man with
two heads and a dove between them. 10, A statue or painting repre-
senting the Sorrowful Mother dressed in black and holding a crucifix

101 Can. 1287, § 1 f .

7< ^Can. 1284.

3 S.R.C., Aug. i2, 1854, ad XIII: “thecae deauratac . . . saltern duo lumina”
,t 3 ° 29 ): during the Divine Offices two more lights must burn on the altar if the

rC loilj XpoSC ° ni5in or C ^°' r a * Iar; SRC -> March 20, 1869 (n. 3204).

■ apertac ; a gauze cloth docs not prevent the sight of the relics-

C °i06^ UCnt ^ tW0 must burn.

fnn Apr< ,821 * n - VI; May 19, 1838; Sept. 6, 1845; May 12, 1836, n. 1.

10 ^ *779. 2906, 2740).

l07 1 ; C3n * I2 79 > 5 1: sec our Commentary, Vbl. VI, 241 f.

Hol >' Ghost ®ay n ot be represented in human form, either with the Father
d thc Son ’ or without them (H.O., March 16, 1928; A. Ap. S. t XX, 103).

' - t JK- s

* w/

>*• ’ , -i- _ - v.* ■

i «

,r •

4 °

SACRED THINGS AND SEASONS

in her left hand would be an unusual picture. Pictures of the Sacred
Heart of Jesus representing the Heart alone, without the rest of the
body, are not allowed to be publicly exhibited on altars, but may be
used for private devotion. The title "Cor Jestt Eucharisticum” is
neither canonical nor liturgical, and hence no pictures of it may be
exhibited to the veneration of the faithful. The Ordinary shall never
permit the exhibition in churches or sacred places of images which
offend against dogma, or decency, or propriety, or which are apt to
lead the ignorant into error. Images which possess great value by rea-
son of their antiquity, or artistic finish, or the veneration given to
them, and which have been exhibited to the veneration of the faith-
ful in public oratories or churches, if in need of repairs, must not be
restored without the written consent of the Ordinary, who shall seek
advice from wise and experienced men before he grants such a per-
mission.

j) Flowers , green twigs or plants, and also artificial flowers made
of silk and placed in vases, may be put on the altar. They must be re-
moved during Advent and Lent, except “Gaudete” and “haetare”
Sundays, Holy Thursday, Holy Saturday, and the Vigil of Christ-
mas. It is also permitted to have flowers on the altar during the month
of March, though it falls within the Lenten season, in honor of Saint
Joseph or on account of the first Communion of children. 108

§3. The Tabernacle

Although now considered a part and parcel of the altar, especially
the main altar, the tabernacle is not essential to the altar nor was it
attached to it in ancient times. The Holy Eucharist was’ kept in so-
rt m C ° blm . bttr }\ or <*>ve-like vases, suspended from the canopy
(baldachino) of the altar, or from the wall of the apse When the
canopy was missing, the Sacred Species, preserved In a pyx which
had the shape of a dove, were suspended from a crook. Uter they
were preserved in small towers placed either on the altar itself or on
the teredos.™ From the twelfth century on niches on the wall of the

='*> >* Phyed on those

riooode may be tolerated <*>, “ I a '° Kph ““ v “' d Pas-

100 Thus a council of Rheims ( 86 7 > • see Krlm l j

465 £; Armdliiii, Lcziont di Archcollgia CnV^ls^' p! 426^ ^ ckfisi1, Ktimt > n .

THE TABERNACLE

4 i

gospel side were in vogue and gradually became very prominent as
towers or turrets with Go'iiic fillets and other rich decorations. The
Renaissance placed the tabernacle on the altar, where it is now gen-
erally seen. There is no special place assigned to the tabernacle by
the Council of Trent, which merely states that “the custom of pre-
serving 1 he Holy Eucharist in sacrario is so old that it was known
during the century of the Nicene Council” (fourth century). 110 The
Council anathematizes those who maintain tiiat the Holy Eucharist
may not be preserved in the tabernacle (in sacrario ), but must be
distributed immediately to those present. 111

The Code (Can. 1269) prescribes: “The Blessed Sacrament must
be kept in an immovable tabernacle in the middle of the altar. The

Laucinauu, rnuot ut.

oivnruuj twiwu ctllU AclLCiy

j 5

ately decorated according to the liturgical rules, empty, and care-
fully guarded, so that there is no danger of profanation.” Con-
cerning the material of which the tabernacle is to be made, there are
no rigid rules. But the more precious the metal or stone, the more

■ * «ii« » . *

»ed wii

white

becoming it will be. Inside, the t;

cloth or simply gilded. O n the outside 112 it must be covered wit h a
veil or curtain. No veil is required on the inside, though this custom
may be tolerated. 118 The material of the outside veil or cover may be
silk, cotton, wool, hemp, etc. The color of the ve il (called canopaeum,
because it is supposed to be thrown over the whole tabernacle ) has
n ot been_determin ed. 1 he S. Congregation has admitted two opin-
ions: the one whic h holds_that the color must always be wh ite, the /
other (Gavante) that it must change according to the office and sea-
sons/This latter opinion was favored bv the S. Congregation, 114 but
no strict rule can be deduced from its answer. H ^ncp a whijfc veil
is ^ ertainly ad missible. However, since at funeral masses and exequies
and on AirSonh-’ Day, the antependium and draperies are black, the
veil of the tabernacle should be purple. 115 The key to the taber-
nacle in which the Blessed Sacrament is kept must be carefully

Scss. XIII, chap. 6.

undjcizt, H«der 7 'i9o I 8 e ^ 1Cnt m ° n ° graph is that of R Raiblc ’ Dcr Tabernakcl emst
liac’n'S'’ ^ pr ‘ 8 * 1866 < n - 3 J 5 o).

114 c d p f'JS- 7 * 1871 Nnc 5, 1889 (nn. 3254, 3709).

115 SRp’ r£ y 21 ' cq 55 , (n * *>»).
o.K.G., Dec r, 1S82 (n. 3562)*

A 2 SACRED THINGS AND SEASONS

guarded; the responsibility for carrying out this law rests with the
priest who has charge of the church or oratory (can. 1269, § 4).

Some remarks may here be added. IU> The dignity of the tabernacle
as house of the Most High requires that the character of a shrine
should ever be conspicuous. It should, therefore, be clearly dis-
tinguished from the superstructure. Mensa and tabernacle should
form a unit. Over the tabernacle there should be a canopy or balda-
chino covering me w hole mensa , and su pported by four colum ns or
pillars. 117 The inside of the tabernacle should afford room for two
ciboria and the monstrance (ostensorium). The door of the taber-
nacle should not be too far from the edge of the table, so that no
stool is needed to reach into the tabernacle.

The material of the tabernacle should be wood, of a species that
does not draw humidity. St. Charles Borromeo advises maple or
linden; less commendable are walnut and oak. However, precious
stones and metal may also be used. If the inside is gold-plated or gilt,
no silk cloth is required to cover it. Mere painting does not dispense
from covering the w'hole inside with a silk cloth. 118 One or two doors
opening in the middle may be used. Whether a door in the back of
the tabernacle for sickcall purposes is admissible, has not yet been
authoritatively decided. 119 The same is true of revolving tabernacles,
which have been denounced as inadmissible by some authors. 120 We
could not find any official decision concerning them.

Finally, before the Blessed Sacrament is placed in the tabernacle,
the latter must be blessed , 121 However, it is well to observe that this
blessing is required only when a new tabernacle is set on an altar
already consecrated, or on a portable altar; otherwise the tabernacle
is blessed at the end of the consecration ceremony of the altar 122

At least one light must burn day and night before the tabernacle

S pp - 81 1! w* '■ «• * *3 «•

7 ' 3*54): lane 5, 1889 (n. 3709).

120 w \r u P ‘ 68, favors rt - bui quotes no authority.

Wuest-Mullauey, M titters Ljtursncol ed, iQ.fi n , . _

121 S.R.C., func 20, 1S99. ad IV ( n 4035) * ‘ P * 4 ’ n ’ 71 ’ q uot « no authority.

122 Raible, /.c., p. ifi 9 .

THE T ABERNACLE LIGHT

in which the Blessed Sacrament is kept. For this lamp olive oil or
beeswax should be used; if no olive oil is available, other oils may
be used, according to the prudent judgment of the Ordinary, but they
should be vegetable oils if possible. The sanctuary lamp must not
serve any other purposes, for instance, illumining a dormitory. 123 The
lamp may be attached to the side wall, like a bracket or cornucopia,
provided that the light burns towards and before the altar (infra et
ante altare). Olive oil best serves the mystic significance of the
sanctuary lamp, as expressed in the liturgy of Palm Sunday. How-
ever, beeswax, the significance of which is pointed out on Candlemas
Day, is also permitted. So, too, is a mixture of olive oil and beeswax.
Vegetable oil may be used where olive oil cannot be had.

Electric (or for that matter, also gas light) has not been permitted,
the decision of 1916 being only a temporary provision “on account of
war conditions.’' 124 Electric light was also forbidden for the purpose
of lighting the interior of the tabernacle, or of the place in which the
Blessed Sacrament is exposed, so that the pyx with the Blessed Sacra-
ment may be better seen by the faithful. 125 This ruling practically
eliminates the use of electric light around the altar. However, the
S. Congregation has allowed it for lighting and illumination, pro-
vided no theatrical effect be produced. 120 In order to comply with
these rulings the bulbs should be placed, not on, but somewhere near
the altar, so that the light falls on the missal. If we say, “not on the
altar,” we mean the mensa and tabernacle, but do not include the
canopy (baldachmo) above the altar, for these regulations are restric-
tive and must be interpreted in the strict sense. No doubt the reason
for this conservative attitude of the S. * Congregation is to be sought
in the mystic character of the sublimest of mysteries. “Vere Deus
absconditus.” 127

§ 4. The Sacra Supellex

By this term are understood, first and above all, the sacred ves-

!^Can. 1 27 1 ; S.R.C., Aug. 22, 1669 (n. 2033).

d ^ ov * * 9 l $ (A. Ap . S>, VIII, 72 L),

120 c 1911 42 75): concerning gas, see n. 4086*

... ‘ June 4, 1895 ( n - 3859); “ad depellendas tenebras ecclcsiasquc splcndid-

iUs .L orn ' nant * a5 ’ • ■ - caut ° tamen ne modus speciem praeseferat theatralem."

45 , 15 -

* ii'ti

* * ■ > • ^ J53i
1 • ■*

% *

CbR?

- _

*_ f * ,- f

I -r ** *

t 5 i

"* ■ * • *

*-r W

** /

SACRED THINGS AND SEASONS

sels and their appurtenances or accessories; consequently, the chalice
anti paten, the ciborium, and the ostensorium with the lunula. The
accessories to these utensils are: the corporal, the purificator, the
burse, the palla, and the chalice veil. The Code (Can. 1296 if.) by the
term "sacra supellex" includes the liturgical vestments, especially
those used for the Eucharistic service, viz., amice, alb, cincture,
maniple, stole, chasuble, cope, dalmatics, surplices, and altar linens.
To these may be added those furnishings which are distinctively
prdatial and pontifical.

Chalice and Paten

The Liber Pontificaiis mentions two kinds of chalices, the one

larger, the other smaller and easier to handle. The larger one is called

scyphus. It must have been of considerable dimension. In the alleged

donation made by Constantine the Great to Pope Sylvester m favor

of the titulus Equitii (S. Martino de’ Monti), is mentioned a chalice

which weighed 10 pounds. 1-3 In larger basilicas there was more than

one of these scyphoi, probably for the purpose of change, and for the

reason that one could not contain all the wine needed for consecra-
tion.

Another class is that of the calices ministeriales, of smaller size,

perhaps of the capacity of our present cups or chalices. They often

are mentioned as being made of silver and in greater number than

the scyphoi; in parish churches there were as many as fifteen or
twenty. 1 - 20

As to the shape of chalices, it appears certain that the scyphus ap-
proached the cantharus or large goblet with handles. This of course
was less practical for administering the Holy Eucharist, but may

fv^M Cn r? a ? a rKeptade for holdin g the Wine offered by the
faithful and also for consecration. For the purpose of administering

communion, the consecrated wine was probably poured into thf

calices mtmstmalei. which resembled a bowl supported by a slender

stem upon a flat base not unlike our present chalices. But L Roman

chalice had a short base without a noticeable stem 130

130 Sec Bcckcr-Mctcalf, Galiut. 1898. p. 482.

THE SACRA SUPELLEX

The paten (patina, patena) is represented on mosaics (S. Vitale
of Ravenna) and mentioned in the Liber Pontificaiis. Its size, judg-
ing from the weight, must have been very large. In the biography of
Pope Sylvester we read of a silver paten weighing twenty pounds. 131
It sounds almost incredible, but becomes more intelligible if wc re-
member that it was a great flat bowl or saucer, generally furnished
with handles and destined for receiving the oblations of bread. But
the weight was diminished if patens of glass were used, such as are
mentioned in the Liber Pontificaiis under Pope Zcphyrin (198-217),
although the text in question is very obscure. 132 The same source also
enumerates patens for chrism (patenas chrismales ), one of which
weighed five pounds. 133

In course of time, with the change of architecture, the form and

size of the chalices also changed. Therefore we speak of Gothic,

Renaissance, and Barocco chalices. There is no rule as to style, so

long as it has the form of a cup. But rules as to the material are

stated in the Missal. 131 According to the rubrics the cuppa or bowl

must be of gold or silver or may be of zinc. 136 But the interior of the

cuppa must be gilded. The same holds for the paten. The size of a

chalice may be proportionate to its style and ornamentation, but its

height should not be less than eight inches, and the circumference

of its upper lip not less than nine inches or about three inches in

diameter. 1 he foot may be round or polygonal, but it should be solid

and have a cross upon it. I he knob should be at least two inches from

Mi lowest part of the cuppa, and not too richly ornamented, so

tha; ihe chalice can be easily and conveniently handled. Decorations

on the cup must not extend further up than one inch from the
edge of the cup. 130

* ] t . p, l /Ui

13 ‘ Duchesne, l. c„ p. 139.

133 Duchesne, /. c„ p. 170.

Rhus servandus in cclcbrationc Missac, tit. I, n. 1; Dr dcfcctibus circa Missam

C mTi!^ US ' nt * n * I,; Y cncr °ni, l. c., p. 193 f.; Hartmann, /. c., p. 796.
l t , ' sta p nea is added in the Missal's rubrics, Dc dcfcctibus, /. c.; but it is not to
c ouml in the Rhus, /. c. Copper and glass arc excluded by the rubrics (Dc dcfccti-

m?h An Snswcr of thc SRC ” Sc P L l6 > i86 5 ’ n - IV (“• 3136) reads: “An liccat
.°P° consecrate caiiccm ex stanneo ( sic! J vcl acre vcl aurichatco cum cuppa tamcn
cimrlcm materiel aurata?” Resp. “Standuin rubricis.”

nf r t 1 CC * birtmann, /. c., p. 796; Vcncroni, i. c., p. 194. For interesting reproductions
cnahccs and patens see Die Bctcndc Ktrchc. M.-Laach Abbey (1926).

4 6

SACRED THINGS AND SEASONS

The inner part of the paten must be gilded. Its size is proportionate
to the width of the cup. The edge should be thin, but not sharp. A
rounded-out paten without a rim is the most practical one. A deep or
cornered rim is a nuisance and should be forbidden. Inside decora-
tions on the paten, viz., on the side of which the host is laid, are out
of place.

Chalice and paten must be consecrated by the competent authority,
either bishops or prelates (abbots) if the latter enjoy the right. The
consecration is lost, if these sacred vessels (a) are so badly damaged
or changed that their form is lost and they become unfit for their
proper purpose, or (b) if they have been used for unsuitable
purposes or exhibited for public sale. 137 Thus if a chalice sustains a
slight break or split in the cup near the bottom, the consecration is
lost. Not so, however, if the break is near the upper part, so that con-
secration can take place in it without fear of spilling the contents. An
indecorous use would be one like that mentioned in Daniel V, 3. A
change in the former discipline is stated in can. 1305, §2, which
reads: Chalice and paten do not lose their consecration by the wear-
ing away of the gilding, or by the process of regilding. But if the gold
plate wears away, there is a grave obligation to have the vessel re-
plated. Finally, it may be added that both chalices and patens
should be kept in casings or bags, or at least in a dry place, and that
the moist purificator should not be left on the chalice. 138

The Ciborium

The Roman Ritual prescribes that sufficient particles should be
kept m a ciborium made of solid and decent material, and that it
shou d be clean, tightly shut with a lid, and covered with a white silk
vet . It should be placed in an immovable tabernacle which is securelv
bcked with a key.”* This is about all that is expressly prescribed!
One decision forbids the use of glass for ciboriums. 1 ' 1 ” Liturgists 141

13T Can. 1305.

13s Hartmann. /. e., p. 796.

** *** ** p- .05.

111 See Veneroni, l. c., pp. 199 f.

THE SACRA SUPELLEX

describe it more ela! lorately. The ciborium must be gilded inside, have
a little elevation at the bottom of the cuppa, so that the particles and
fragments may be easily gathered. Its knob should be smooth, its
foot solid, the lid well closing, with a cross on top. Before use it must
be blessed. 14 - The blessing is lost like that of a chalice. 143

The Ostensorium

This is a vessel for containing the Sacred Host and in solemn ex-
position is placed on the throne or carried in procession. It should be
made of gold or silver, or of gilded brass or copper. Purely decorative
or symbolical presentations may adorn it, but no angels in adoring
attitude or statues of saints should be set on the ostensorium. The
foot must be solid, the knob practically placed and smooth. 144 In the
middle of the monstrance two transparent glasses, a 1 ittle larger than
the size of the Sacred Host, must be set. Between these two glasses
the so-called lunula is placed on guides. Sometimes the lunula con-
sists of two round glasses, surrounded by a golden rim, so that the
Sacred Host rests on the bottom of the golden rim and is tightly en-
closed by the two glasses. This was originally not approved by the S,
Congregation. 140 The answer was repeated with regard to the so-
called custodia or vessel in which the Sacred- Host is placed in the
tabernacle. However, the answer was modified so as to permit such
lunulae and custodia, provided the glasses do not touch the Sacred
Host. 14 ' 1 The lunula must be blessed, 14 ' though a strict obligation
can hardly be proved, since the S. Congregation only stated that the
rubrics should be observed. The formula is either the one in the
Pontifical or in the Ritual. 148

.. . uuu ul tnt i omijicaie j<ot 7 iantim, tit. jje Jtfcned. labcr-

nacuh sive Vasculi pro SS. Euch. Con servanda,” or that of the Rit. Rom., tit. VIII, c. 23

if ' JJstet, 1926, p. 339 )- See can. 1304* either bishops or religious or pastors may
□less them for their own churches-

|” Can * 1305, 5 1.

, c- 32, n. 14; Veneroni, l. c., p. 197.

S.R.C., Feb. 4, 1871, ad IV (n. 3234).

147 ^ I an - M* *898 (n. 3974).

alt . 5 1 a 9 2 f> ad 5, but the rubrics make no strict provision; the one

prescriptive cc c ^* Missam, tit. II, n. 3 (in vase inundo benedicto) may be taken as

14s See footnote n. 142.

•I s

SACRED THINGS AND SEASONS

Corporals, Palls, Pttrificators, Veils, and Burses

1. The corpora! or pall a cor por alls (cloth for the body of the Lord)
formerly covered the entire altar table, because intended as a container
for the oblations of the faithful. These oblations and the chalice were
also covered with it, as is still customary with the Carthusians.
Towards the end of the Middle Ages it received its present size. 149
This now should not be less than eight or eight and one-half inches
square. In the middle no cross nor embroidery nor decoration should
be stitched, while on the rim there may be some lace or embroidery
and in the front a small, smooth cross. It must be of hemp or linen
and should be starched. The corporal must not be left spread on the
altar, when not used for service, but put into the burse. 150

2. The palla or stiff chalice cover developed after the twelfth
century from the folded corporal. Beginning with the sixteenth cen-
tury pasteboard was used. The material prescribed now is linen or
hemp, at least on that part which comes in contact with the paten or
chalice. 1 ' jl The upper part may have some embroidery and figures.
In size it should not be larger than the paten. Both corporals and
palls must be blessed according to the Ritual. 152

3- The purificators have always served the practical purpose of
cleaning the chalice and the fingers and mouth of the celebrant. They
must be made of hemp or linen, no other material such as muslin or
cotton being allowed for any, even the poorest, church. 153 The size is
not prescribed, but the advice given by some writers, 154 that they
should be about sixteen inches long and ten inches wide seems rea-
sonable. On the smaller end they may have laces or embroidery. No
blessing is required. }

4. 1 he chalice val ts a cover spread over the chalice whilst it is

rfw 1 aDd reroains u P° n the Malice from the beginning

of Mass till the Offertory, and from the Communion till the cdebram

iso c d e tM.-Laach), P- 65.

15, H p ’ ^pt. 13 ’ 'J° 4 (n ,' 2l46, ** v «*r°ni, p. 180

L I7, I ? 9 7 , D ad IV (n - 38 ^>*

We. S.R.C.. Sept. 4 , '.SSoadhl W ° rd

^; K - C " “ay 18, 1819 (n. 2600).

eneroni, i. c.. p. 1S1, 30 centimeters; Die Bctende Kirrh te
cenumeters. ’ blende fore he, p. 66: 45 by 25

LITURGICAL DRESS

returns to the sacristy. It dates no arthcr back than the sixteenth
century and was prescribed by St. Charles Borromeo, 155 who ordered
that it should cover the chalice on every side, be made of silk cloth,
and may have precious textile designs of gold and silver thread. A
cross is in the front. 150

5. The burse is a container for the corporal. It originated in the
medieval custom of keeping the corporal in velvet or silk chests of
small size, which were sometimes placed on the chalice and thus
carried to the altar. 157 It is generally made of silk cloth, or at least
lined with silk or linen on the inside. The burse used for containing
the corporal must not be used for collecting alms or taking up a col-
lection. 158 Neither veil nor burse are blessed.

The Code 159 determines the manner of handling sacred things as
follows: Care must be taken that the chalice with the paten, as well as
the purificators, palls, and corporals, after having been used in the
Sacrifice of the Mass, and before being washed, are touched only by
clerics or by those in charge. Purificators, palls, and corporals which
have been used in the Sacrifice of the Mass, shall not be given to lay
persons, even though they be religious, to be washed by them before
they have been washed by a cleric in higher orders. The water of the
first washing should be poured into the waste hole, called sacrarium ,
or if there is no sacrarium, into the fire. It would, therefore, appear
that even a brother sacristan, or a Sister sacristan, or a lay sacristan
is allowed to handle a chalice, pall, corporal or purificator. At least
this seems to be the more generally accepted opinion. The osten-
sorium, ciborium, and custodia may be touched by laymen and oth-
ers who are not in charge of these things.

§ 5. Liturgical Dress 100

The origin of most of the liturgical vestments was perfectly natural
2nd historical, they being, for the most part at least, borrowed from

155 Die Bctende Kirche, p. 66 .

Vcncroni, i. c. t p. 223.

&:e Bctende Kirche, p. 67.

„ S. R C - May 2, 1919 (A. Ap. S., XI, 246).

159 Can. 1306.

,9 The chief literature: Bona, Rerum Liturgkarum , lib. I, cap. 5.; J. Braun, S.J.,
if Utnrgtsche Gewandnng, Freiburg, 1907; Bock, Geschichte der Liturgischen Ge-

SACRED THINGS AND SEASONS

the Roman dress as it was when the Church came into existence.

The Christians, of course, wore the same garb as the pagans. But the
Byzantine influence, especially since 3S2, exerted itself also on the
ecclesiastical dress. Minute prescriptions were issued for the dress
of the courtiers, the soldiers, and the officers. Towards the end of
the sixth century we find the clerical dress, as a whole, pretty well
fixed. This, however, does not imply that all insignia or dresses had
been adopted by all the churches.

For the sake of a clearer view of the whole domain of liturgical
dresses these may be distinguished into under and upper garments,
hand and footgear, and liturgical insignia, properly so-called.

1, Undergarments, a) The amice ( amictus , 161 humcrale ) is a
rectangular piece of cloth thrown over the neck and shoulders and
tied on the breast. Its origin is explained from the drapery of the
rhetorician’s mande, or from the purple headgear of the sacrificing
priest or ephod worn by Samuel and David. The use of the amice is
testified to not earlier than the eighth century. The material should
be linen or hemp, 18- and its size about one and a Half to two feet
square. The Roman Missal prescribes as follows: The amice is kissed
on the place of the cross; then it is put on the head and lowered
down to the neck, so that the Roman collar of the dress is covered
therewith; then the strings are drawn under the arms from the
back to the breast and tied in front, 163 The priest prays: “Put, O
Lord the helmet of salvation upon my head, that ail the devil’s
attacks may come to naught.” Thus the significance of a spiritual
helmet which covers the ''orans" may easily be deduced. 184 It is worn
whenever the alb is used, or when canons assist in the cathedral

Kirch,. V'Dcroni! MW, l '* }l u Die .,Tf‘

Lzturgte, 1927, II, os ff Etc rtc tt t * ' r ^ ** Ncugast* Handbuch dcr

should be that admitted by the Church ° v;st f nenCs * or Mass and s. functions
This also was intend” o Z so Sed ^ St > dc ma ? * introduced,

favored^ W. (S.R.C Dec. ** «

garment or cloST"'* l ° ° W ° r WT2p amuad ’ 10 COVcr « dad; “amictus” an outer

£ «SdS. Si I7 ’ ’ 8 ” (n. 3387 ).

cited at the dSK (bu°«m “l 1*7*1 in thc pra >' cr rc *

our Lord. n ' 3150 i buc «rtamly far-fetched), the crown of

LITURGICAL DRESS

in rochet or cotta. Instead of the amice some religious of the an-
cient Orders make use of the caputium or hood.

b) The alb is a reminiscence of the Roman tunic, an oblong piece
of cloth, either of wool or linen, taken just as it came from the loom.
Originally it was sleeveless, but under the empire it was generally
worn with sleeves, and, when worn in public, was always girded
( tunica cincta). The documents, liturgical or other, dealing with
the Roman use take for granted that all ecclesiastics, from the pope
down to the acolyte, or even beneath him, wore the planeta or pae -
nttla, with the tunic under it. Pope Celestine I (422-432) had, in fact,
forbidden the use of any ecclesiastical costumes. 165 This certainly
proves that a distinctively ecclesiastical dress was not introduced until
later, and, as stated above, was chiefly borrowed from the Roman
dress. But the exact time when the tunic or alb became a liturgical
dress cannot be assigned with certainty. In the eighth century it
was worn by all clerics of Rome. Ornate albs are rare up to the
twelfth century. The Renaissance introduced laced albs.

The liturgical rules are the following: The material must be linen
or hemp. A transparent lining of blue or red color on the fringe and
cuffs of the sleeves is tolerated. 166 Whether a lace alb, viz., one of
lace from the middle to the fringe, is permitted to all below the rank
of canons may be doubted, because this privilege was granted only
to canons. 167 Concerning the size, there is no rule to be found in the
authentic sources. This is but natural, since not all ecclesiastics are
of the same size. 168 But the Roman Missal states how it is to be
put on. The celebrant puts his head under the alb, slips first into the
right sleeve and then into the left, and adjusts it to the body, raises
n in front and on the sides, then ties it with the cincture, which
is offered by the server. The server also takes up the alb across the
cincture so that the alb may hang down and cover the whole dress
0 cc * e bram. It should be raised evenly from the floor on all
Duchesne-Mceiure, /. c., p. 380.

mlc *corr^kr!i !y 'u l 8 ",’ ad VH 4°4 8 )* But this c °Lred lining should, as a

(a 4186) dlC dfCSS “ d the hem of ** sieves; S.R.C., May 25, 1906

les m R ' C ’’ runc l6 ’ i8 93 > ad XII (n. 3804).

] 75m artmann * ^ r *' p - 8o2 > has 1. m, 56 cent. (62 inches); Vencroni, /. c., p. 210 has

SACRED THINGS AND SEASONS

sides. 100 The priest, when putting on the alb, says: “Make me white,

0 Lord, and cleanse my hear t, that, washed in the blood of the Lamb,

1 may enjoy eternal bliss.” T herefore, the symbolical meaning is light
and purity, the adjective “alba" added to the tunic being expressive
of purity. 170

c l The cincture or cingulum, made of hemp, or linen, or silk,
serves the practical purpose of confining the alb to the waist. Its
symbolism is expressed in the prayer recited when it is put on:
“Gird me. O Lord, with the girdle of chastity; remove from my loins
the sting of concupiscence, that there may dwell in me the virtue of
continence and chastity.”

d) Surplice ( superpellicium ) and rochet. Both developed from the
alb, most probably in the northern countries, where clerics wore fur-
coats under the alb. This latter proved too clumsy, on account of
its being girded, to be worn over the furcoat. Therefore, it was,
after the thirteenth century, shortened into the surplice. 171 The
rochet differs from the surplice only in the width of the sleeves, the
former having closely confined, the latter wider, sleeves. The mate-
rial of both is the same as of the alb, and the colored lining beneath
the sleeves is allowed as for the alb. The rochet is worn only to-
gether with the other paraphernalia, never alone; and never for
the administration of the Sacraments, or when the surplice is pre-

scribed^ nor at funerals, nor at Benediction of the Blessed Sacra-
ment. 1 ***

2 . he Upper Garments, a) The dalmatie is now the distine-
ive garment of deacon and subdeacon. It was a second tunic with

As f” ly “ the cnd of the fifth century the dalmatic
whjch had passed out of fashion as an ordinary article of ch*W

the ^h«„m f" b3dge ° f tht P°P= a " d Ws clergy ..ft
duced for the XdLXXX m Xem he "'"'"5“' was intro -
Cial garment. The pope, since ’the eighth ceX^ worTboth °the

100 Ritus Servandus, tie I, n . 3.

Z ^m c o^il garmcot of our Urd ‘

m tXZSZSa’ <n - 3005): I. C.. p. 2,3.

OuencsnC'McClurc, /. c., p. 382.

LITURGICAL DRESS

dalmatic and the tunicclla; the bishops adopted them in the twelfth
century. After the ninth century the dalmatie became a liturgical
garment in the Western Church, and after the fourteenth century
the tunicclla was no longer distinguished from the dalmatic. Both
were at about the same time shortened to the length of about forty
inches. At present their color and material correspond with those of
the chasuble. On the front and back there are two strips which are
crossed by another strip at breast height. The meaning is indicated
by the prayer recited at the ordination of deacon and subdeacon:
they are vestments of joy and justice.

b) The chasuble, in Latin castila 173 or planeta, is a scapular-like
upper cloak with an aperture and two almost equally long and wide
pendants in the front and in the back, the front being cut on both
sides for the arms. It developed from the paenula or sleeveless cloak
of the Romans, who wore it over the tunic. Its use differed in and out-
side Rome, where all the clerics wore it. But since the twelfth cen-
tury it is the exclusive liturgical vestment for holy Mass. Its ancient
form, covering the body all around like a cloak, remained more or

vv,ikui jj Wlldl LHC piCoCllL MltipC Or LflC diclS*

uble came into vogue. Material and color varied through the cen-
turies. In fact, until the nineteenth century there were hardly any
rigid rules with regard to its material. 170 A few decades ago the so-
called Gothic chasuble found favor in some countries, including the
U. S. It was in fashion already in the twelfth century.

The S. Congregation of Rites has given some particular decisions
to the effect that at least the outer part of the chasuble must be of
silk, that linen or cotton is not allowed, that the color of the orna-
ments must also be distinguishable. 177 The chasuble is described in
the ordination ritual as a symbol of charity. As a garment thrown
° ver l ^ c shoulders, its symbolical meaning is explained in the prayer:
Lord, who hast said: ‘My yoke is sweet and my burden light,’ grant
that I may be able to bear it so as to deserve thy grace.” As a rule.

little huri- dl-l quoa toium uominem tegit quasi casa (a

n 17 - p, ‘ ne,a “ from ,h ' Greck word

Jir r' le Z de Kirche> P ‘ 93 f ' : Vcncroni ’ L P- 213 f-

March 2 / 18 8 ^(n ^ 3543 )^* ^ UnC 2 ^’ ^ nn ' 2 ^ 9, 3779). for poorer churches

SACRED THINGS AND SEASONS

the chasuble is worn only at functions which are performed about
the altar, without leaving the latter . 178

Deacon and subdeacon sometimes wear a folded chasuble ( planeta
plicata), a reminiscence of the time when they, too, wore it as a
liturgical dress, but the deacon, before chanting the Gospel, folded
it like a mantle under the right arm in order to perform his func-
tions more conveniently . 170 Now the deacon divests himself before
the Gospel of the planeta plicata and takes it back after the last
ablution. But all that time he wears a broad stole over the other
one. The subdeacon puts off the planeta plicata during die time he
reads the epistle, and resumes it after having kissed the celebrant’s
hand. The idea here conveyed is that the planeta is not the official
dress of the deacon or subdeacon. The days on which this planeta
plicata (of purple color) is worn, are: during Advent and Lent, ex-
cept Gaudete and Laetare Sundays, on the Vigils of Easter and Pen-
tecost, but only before the Mass, at the blessing and procession on
Feb. 2, Ash Wednesday, and Palm Sunday; on the two last-named
days also during the Mass. This is a rule also for canons, if they
serve as deacon and subdeacon . 180 The rule holds for cathedral
and parish churches, while in minor or inferior churches the sub-

ggeacon assists in alb and maniple, the deacon in alb, maniple, and
stole on the days mentioned . 181

c) The cope or pluvtale is a semicircular mantle reaching to the
feet or ankles, and closed on the breast by means of a buckle or

ca^aTl ° n th i i e . tW ° * had its or[ g in in ^ cierico-monastic
ppa of the eighth and ninth centuries. Because its former shape

was similar to the chasuble, it was also called casula cucullata From

sasm ', vh ; ch was that ° f a rainc ° at ’ * to ° k **

fhe head, has

in the shape of a buckler. Its liturgical use is variorn- it k ^
especially at solemn blessings and at Benedicdo^^TS

0l r-9 thc ProaS/* ****' ° CCUr at Messing 0 f the Holy

^ in * — in the Rubncac Generates

- m. Sfe 6 ’ ** ad * (n. ,6,6).

LITURGICAL HAND AND FOOTGEAR

ment, at solemn Matins, Lauds and Vespers, by thc assisting priest,
at the absolution for the dead, etc. l8 “ It is worn over surplice and
stole.

d) The cappa magna is a cloak with hood and trail, taken up as
far as the waist in front. It was formerly used as a hooded mantle by
prelates when riding on horseback, covering rider and beast to the
latter’s tail. The Pope, since the fourteenth, the cardinals since the
fifteenth, century, the bishops if granted the privilege, wore it as
emblems of secular power. It is no liturgical dress in the strict sense
of the word . 183 The color is red for the cappa magna of the cardi-
nals, except in Advent and Lent ; 184 for that of the bishops it is
purple, for that of abbots (if they have the right to wear it) it is black.

e) The mozzetta, from the Italian word mozzare , to cut off, lop,
shorten, is a lopped cappa , buttoned in front, which takes the place of
the cappa magna. It is a sign of jurisdiction or governing power, and
hence Ordinaries and abbots are not allowed to wear it outside of
their own territory. Instead of it these prelates, in territories not their
own, wear the so-called mantellettum , a sleeveless cape . 1 8 r ’ It is worn
over the rochet and its color corresponds to that of the cappa magna .

Liturgical Hand and Footgear

Gloves were introduced into the liturgy in the ninth century for
practical as well as ornamental purposes. Their significance is in-
sinuated in the prayer which the vesting prelate recites.

Sandals or slippers are mentioned by Gregory the Great and are
discernible on mosaics in S. Vitale at Ravenna. They were worn by
all the clergy, but after the eleventh century they were reserved to
thc higher dignitaries, his applies also to the stockings , now gen-
erally of silk. The color of gloves, slippers, and stockings should cor-
respond with that of the chasuble. They are used at pontifical func-
tions, except on Good Friday and at funeral services.

;. ,l ^ c neroni, /. c., p. 281. The symbolical significance is rather vague. Some sec in

, A of a holy conversation; Die Betende Kir c he, p. 05.

Betcnde Kirchc, p. 96. 5

Jit* m 1 i<P. n and Laetare * Sundays the color is red. Cardinals who are re-

XIII dirlT' 11 ^ 0 C ° °f T ^eir ^ ,rdcr ’ un lcss thc Pope dispenses with this rule, as Leo

hc case °. f Cardinal Vaszari, O.S.B.

ie ^ eSen dc Kir c he, l. c„ p. 96. The mozzetta dates from thc late Middle Age.

■ -C }S5eS£'‘

-A.--*-* J

\ 4 </ArW*^

. .* MW...'

1 * *Q

- -.V

•

— * **

•»

" *

rf _ “ -
_ - ■* »

' *"

L-*i>S '

a ram,
or

SACRED THINGS AND SEASONS

Tiara and mitre . The Romans, except when on a journey, did not

use a hat or headgear proper. But a pilots was worn by pagan priests

and also by presbyters, especially the aged. St. Jerome thanks Paulinus

of Antioch for the pilots he had sent him. 186 Doubtless this piletis was

" ramelaucum , or low skull-cap, made of felt or camel’s hair, wool

„ leather, and could hardly be distinguished from the closely fitting

Phrygian cap. Out of this tiara grew the mitre. At first, the pope

alone wore the camelaucum. Later bishops, too, began to make use

of it, and the papal pileohts grew higher. Probably soon after Nicholas

I (858-867) it was united to the mitra or taenia , the two becoming

one. This taenia was originally nothing but a white woolen strip

or band, sometimes wound around the diadem of kings and high

priests. This band finally developed into the triregnum , or triple

crown, first mentioned between 1315 and 1316. In the sixteenth

century the top was adorned with a small cross. Thus the tiara

is a prfctis plus mitre, the symbol of freedom and of a royal priest-
hood.

The mitre itself at first was a band, especially a sacred band, fillet,
or veil worn around the head, as a headgear for consecrated per-
sons. Sometimes the sacred band appears wound around the
pilau But in course of time, instead of being attached or fastened
around the camelaucum, the band fell in two pendants from behind
the plots, which retained its form of camdaucum until the twelfth

Cen j“ ry: " , was a (Phrygian) cap somewhat pressed down in the
nudtUc of the top, around which bands were either wound, or from

which they hung in pendants”’ Three kinds of mitres are officially

or 1 nen wkht H ^ the ***' ™de of silk

or linen doth with bands that have a red fringe.”* Abbots savs an
old decree, are not supposed to wear the pretiosa ”» ThTt 7 r
helmet expresses the idea of a defender of he ml, h U 7-° “

knowledge of Holy Writ, both of the Old and he N^ tI" 7
It also denotes the highest dignity. Testaments.

“J Ep. , 85, n. 6.

la ^ l Ca]rcm7 P ^' \ VU ** MUra ' Rom '> 189 91

180 V ”*- E ? Wr - XVII ' I - 4 *

’ encrom, /. c „ p. 226.

■ -ZZ:

LITURGICAL INSIGNIA

The pileohts or skullcap, widely introduced in the sixteenth cen-
tury, is a small silk cap covering the top of the head. Its color is white
for the pope, red for the cardinals, purple for bishops and abbots,
nullius, and black for inferior prelates.

The biretta 1 1,0 is a stiff, four-cornered headgear with three or i bur
ridges and a tassel. In its present form it dates back to about 1500.
Its color now follows that of the skullcap. But it was only in 1888
that Leo XIII allowed the bishops “to wear now and forever the
purple biretta,” so that bishops alone are permitted to make use of
the purple biretta. 101

§6. Liturgical Insignia

The wearing of insignia seems to have met with little favor at
Rome in the early days, to judge from a letter of Celestine J (422-
432) . The stole as well as the maniple appear much later as liturgical
emblems. 102 The stole took its origin from practical purposes at-
tached to the so-called orarium or sudariitm, i.e., handkerchief or
napkin. The deacons, not unlike the camilli or youths who minis-
tered at the sacrifice, had to handle the offerings in kind, viz., bread
and wine, and to keep the sacred vessels clean and neat. For this
kind of service a towel or napkin was the proper utensil. Except
in Rome, it was used in nearly all churches. But the Council of
Laodicea in Phrygia (ca. 380) forbade the oraritim to subdeacons
and the inferior clergy. Its liturgical use became prominent at an

early date, though in Rome it seems to have been unknown till the
twelfth century. 103

A somewhat different origin is ascribed to the stole worn by bish-
ops and priests, although it was also originally called orarium. It
was a neckcloth or scarf used to cover the wide aperture of the dal-
matic and chasuble (paenula), and thus to protect the neck. After it
had taken on the form of a scarf the orarium of priests and bishops
was distinguished from that of the deacons only in the mode of

jnf ^ ta ^ an berretta, bonnet or cap; see Cath. Encyclopedia, Vol. II, p. 577.

. ® r ‘ c ^ ot Feb. 3, 1 S88 ( T hcol.-praf^t, Qiiartalschrift), 1S88, p. 730. A quaint cus-
0r L 7 mentioned by Fagnani; see our Commentary, Vol. II, 68.

"D^e-McClufc /. c., P . 390.

Duchesne -McClure, 1 . c., p. 390 ff.

SACRED THINGS AND SEASONS

5 8

wearing it: the former wearing it around the neck down to the
breast, while on deacons it hung from the left shoulder, Presbyters
generally wore the stole in the same manner as bishops.

The maniple appears to have developed either from the orarium,
when worn on the arm, or from the mappula, a handkerchief or
napkin folded around the hands for receiving some object. It was
when the deacons were relieved of some of their work by the sub-
deacons that the maniple became a distinguishing emblem of the
latter. In Rome this occurred toward the twelfth century.

The material and color of both stole and maniple correspond
to that of the chasuble. Three crosses must be stitched or woven on
both — one on top, the others on each end. But the larger stole, which
is worn instead of the planeta plicata by the deacon, has no crosses . 104
As to the use of the stole the Ritual gives sufficient instructions. It is
used when the Sacraments are administered or an office is performed
which requires the use of the stole; for preaching it is required only
where the local custom favors it , 1 0,1 The stole, being a sign of office,
not of jurisdiction, is to be worn by the one who performs the of-
fice, whether pastor or curate or a substitute . 106 With regard to reg-
ulars (not religious in general), it has been decided that they need
not wear either surplice or stole in the confessional . 197 The deacon
always wears the stole when handling the Holy Eucharist, except in
the cases mentioned in the Ceremonial of Bishops . 108

Mode of wearing the stole, (a) The deacon, after having kissed the
top cross of the stole, dirows it from the left shoulder across the
ront and back and ties it under the right arm. (b) The priest crosses
it on the breast and confines it to the waist by the cincture, when

h thC b k Ut u VhCn hC J$ WCaring the sur P lice onl y> stole
hangs down on the breast, (c) The bishop always wears it as the

priest does when wearing the surplice. *

The symbolical significance of the stole U r l i ,

lit Scpt * 3 5. 1852, ad VII ( n . 3006)

S.R.C., Sept. 26, 1868 (n. 3185)

J u b «. 1855, ad II (0 3035).

* S.C. Epp. et Regg., Nov. 8, 1588 (Res P IT f rt i , _ ,,

entitled to force them to do so. **' ’’ ’ 10 ' 337 )- The bishops arc not

Rp. t II, 23, nn. 1 2 and "*o* SRC 1

the deacon takes down and hands the Bl. Sacrament 'to the Sop**' 4030)1 whcn

LITURGICAL INSIGNIA

with the prayer that is said when the stoic is put on for Mass. It ex-
presses the hope of immortality and spiritual joy.

I’he maniple is exclusively worn at Mass by the celebrant as well
as by the deacon and subdeacon of the Mass (not by the deacons of
honor). Its mystic meaning has a pertinent relation to the ministry:
“May I, O Lord, wear the maniple of weeping and sorrow, in order
to receive with joy the reward of labor.”

Besides the vestments so far mentioned, there are certain insignia
exclusively permitted to bishops and those who have obtained a
special privilege. They are the pallium, the ring, the crozier, the pec-
toral and the archiepiscopal cross.

Among the insignia proper to a metropolitan the Code mentions
the pallium. Its origin is involved in obscurity. It seems to be an imi-
tation of the band of wool worn at Mass by Oriental bishops. This
ornament was in vogue also in Gaul and Africa. As a special sign
of distinction the pallium came into general use after trie sixth cen-
tury. In its modern form it is a circular band, about two inches wide,
worn about the neck, breast, and shoulders, and having two pendants,
one hanging down in front, the other behind. It is set with six black
crosses of silk, one each on the breast and back, one on each shoulder,
and one on each pendant. It is worn over the chasuble and signifies
the plenitude of pastoral and episcopal power which an archbishop
has received from the Pope. The pallia are kept in a capula over the
tomb of St. Peter, and hence are said to be “taken from the body of
St. Peter,” after being blessed by the Pontiff on the eve of the feast
of SS. Peter and Paul.

A metropolitan is obliged to ask the Pope for the pallium within
three months from the date of his consecration, or, if he is already
consecrated, from the time of his canonical promotion in con-
sistory. Certain acts of metropolitan jurisdiction or of episcopal order
which require the use of the pallium according to the liturgical laws,
are illicit if performed before the imposition of the pallium. These
acts are the following: consecration of bishops, convocation of a coun-
cil, blessing of chrism, dedication of churches, ordination of clerics.
Even if he should have had the use of the pallium in another diocese,
he must get a new one if he is transferred . 199 The days on which

199 Ponltficalc Rom. De Pallio (ed. Pustct, 1888, p. 93) L; can. 275 IT.

SACRED THINGS AND SEASONS

he may use the pallium are: Christmas, St. Stephen’s, St. John’s,
New Year’s Day, Epiphany, Palm Sunday, Holy Thursday, Holy
Saturday, Easter Sunday, Low Sunday, Ascension, Pentecost, Corpus
Christi, feasts of the Purification, Annunciation, Assumption, Nativ-
ity, and Immaculate Conception of the Bl. Virgin Mary, Nativity
of St, John, St, Joseph's 1(19 March), All Saints, dedications of
churches, festivities in his own church, ordination of clerics, conse-
cration of bishops, abbots, and virgins, anniversary day of the dedi-
cation of the cathedral and of his own consecration. 200

The metropolitan may use the pallium in every church of his
province on the days determined in the Pontificate Rotnamtm or on
others specially granted to him; but he may not use it outside his
province, even though the local Ordinary consents. If a metropoli-
tan loses his pallium, or is transferred to a different archiepiscopal
see, he must obtain another. The pallium cannot be lent, given
away, or left to anyone after death, but all pallia received by a
metropolitan must be buried with him. Archbishops who are metro-
politans, or who hold that title, must demand the pallium “instanter,
instantius, instantissime. The reason for this urgent postulation
lies in the significance of the pallium as indicative of the plenitude
of the archiepiscopal jurisdiction.

lhe ring is mentioned as an official sign of bishops by a council
o o edo in 633. After the year idoo bishops wore it generally The
ring Of the pope, called Fisherman’s Ring, represents Peter casting
lus net. The significance of the episcopal ring is similar to that of

Ch "I n k'T V ' Z " & “ 3 Symbo1 o£ kyaty “ Ws spouse, the
Church. The bishop wears the ring ordinarily and at all ecclesiastical

unctions. So also do governing abbots. Protonotaries apostolic are

allowed to wear the ring at Mass only when they pontificate. 2 "*

1 he croaer is a staff now made of metal and consisting of three
movable pieces. Its height is that of a man. The uppermost part is
rounded out, snail or serpentlike. Its use is testified to since 6« But
a first it was a straight staff, pedum, resembling a sceptre 3 In the
eieventh century ,t turned into a crook, first femi-cSar then

Pontificate Rom., Dr Pallio cd rit „ t «

201 Die Betende Kirche, pp. io 2 f'. Vcneroni / °“ r Commea tOry, II. 292 fi.

ad V (n. 2907). The ring allowed lo doctors has naYm a 3 - 1846,

have no nght to wear it at liturgical functions (can. since these

LITURGICAL INSIGNIA

fully rounded, like a snail. Some oi the crozicrs of more ancient
times show a small band hanging from the top. The meaning of this
paniseUtis is supposed to be that of limited jurisdiction, but its real
purpose was to protect the staff against the sweat of the hands. 202
The crozier is used at all pontifical functions except on Good Fri-
day and at Requiem Masses. 202 It symbolizes the pastoral or govern-
ing office of prelates. The crook or upper round part is turned toward
the people only in the bishop’s or abbot’s own domain. The pope
uses no crozier.

The pectoral cross {pectorale) is an ornament made of precious
metal and containing relics of Saints, especially of the Holy Cross.
It is first mentioned by Innocent III (1198-1216). At pontifical func-
tions it is worn directly over the alb. Concerning the relics of the
Holy Cross, the Code 104 says: “Relics of the true Cross which may
be enclosed in the pectoral cross of a bishop, after his death belong
to his cathedral church, which shall hand them to the bishop’s suc-
cessor. If the deceased bishop ruled several dioceses, the relics pass
to the cathedral church of the one in which he died ; if he dies out-
side the diocese, the relics belong to the cathedral church of the
diocese in which he passed away.” Its meaning is expressed in the
prayer recited when the celebrant puts it on, viz., to remind him of
the sufferings of the martyrs and to protect him through the sign of
the Cross from the snares of the enemy.

Among the insignia of popes, patriarchs, primates and archbishops
must be mentioned the cross carried before them. It has a double
crossbeam, and the figure of the crucifix is turned toward the prel-
ate before whose eyes it is carried. Formerly it was the exclusive
privilege of papal legates, but under Gregory IX (1227-1241) all
archbishops were granted this distinction. Metropolitans may have

the cross carried before them in the whole ecclesiastical province,
also in exempt churches. 205

To sum up the liturgical dress worn by the various ranks of the
clergy: 206 The inferior clergy, viz., from tonsure to subdeaconship

Betende Kirche, p. 103.

* CG&cmomalc Episc*, L I, cap- 16 , nn* 5-9,

- 4 Can* 1288*

Can, 274, n. 6*

6 Die Betende Kirche, pp. 105 f.

SACRED THINGS AND SEASONS

exclusively, wear surplice and biretta. Subdeacons wear amice, alb,
cincture, maniple, tunic (dalmatic) and biretta. Deacons, besides
the vestments just mentioned, wear stole and dalmatic. Priests , when
saying Mass, wear amice, alb, cincture, maniple, stole, chasuble, and
biretta; outside of Mass: surplice, stole, cope, and biretta. Bishops
(and abbots), when pontificating, put on, besides the priestly gar-
ments, rochet, special stockings and slippers, pectoral cross over the
alb, tunic and dalmatic (of silk) under the chasuble, gloves and ring,
skullcap *' ,T and mitre. They also carry the crozier. Outside and be-
fore pontifical functions they wear the rochet, mozzetta, pectoral,
ring, skullcap, and biretta, frequently also the cappa magna. Arch -
bishops or metropolitans have the right to wear the pallium and to
have the cross carried before them, besides the episcopal dress. The
pope wears the jano, subcinctorium and tiara, as distinctively papal
insignia. The jano is an amice made of two pieces of cloth with red
and golden stripes worn over the alb. The subcinctorium serves as
maniple and is worn on the left side, but is a mere ornament.

3 7* Liturgical Colors of Vestments

The genera] rubrics of the Missal, as officially published by Pius
prescribe that the color of the vestments of the altar, celebrant,
and ministers be conformed to the Office and Mass of the day. Ac-

VHw flpRc of the Roman Missal, five liturgical colors are
permuted, viz.: white, red, green, purple, and black. 208 There is
also another color admitted, viz., pink (rosaceus) r°» A cold textured
(woven) vestment may be tolerated with white, green, and red,
ut not purple.- A vestment of silver texture may pass for a white
ne. Symbolism as well as the trade with the Orient influenced
the choice of these hturgical colors. White, being expressive of light,
purity, and )oy, is employed for the feasts of the Lord, except those
referring to His Passion, for the feasts of the Blessed Virgm, con-

™ Caer - Epise., l l]'c. XIII. n. ii.

SJLC*, April 28, 1866 ; Dec* s i868 arl TV t
auro contexta.” 5 ’ ad IV (na - 3 U 5 . 3191): "paramenta ex

211 S.R.C., Nov. 20, 1885, ad III ( n . 3646).

* r f . * v

- « +* 4 , m *- d 0 '

J ,V

Stem-

d ' W -mi

• „

■ w

: *

t\Jf >

t- 1 r

-- . .

LITURGICAL AND CHURCH FURNITURE

lessors and virgins, All Saints, of < Corpus Christi, processions (ex-
cept those held on Rogation Days) and benedictions, Red, the sym-
bol of fire and blood, indicates charity, and is, therefore, used on the
feasts of 1‘entecost, of Apostles and martyrs, and on the Passion
feasts of our Lord. Green, said to be an intermediary color, is also
the color of line sprouting seed, and, therefore, expressive of hope.
It is used on Sundays and ferial days after Epiphany until Septuage-
sima, from the third Sunday after Pentecost until Advent, unless
a vigil falls within that time. Purple, as a secondary color, is a sub-
stitute for black, and expresses humility or sorrow and penance.
It, therefore, suits the season of penance and fast, and is made use of
from Septuagesima till Easter, during Advent, on all days of fast,
vigils, and Rogation Days. Blac\ is a symbol of darkness and grief.
It is used on Good Friday and at Requiem Masses. 212

§ 8. Other Liturgical and Church Furniture

The General Rubrics, as already mentioned, demand a little bell
(campanula) A 13 This differs from the one placed at the exit of the
sacristy to the altar, which is not prescribed by the rubrics. But the
i ic-r is prescribed. It was asked from a Mexican diocese whether,
instead of the tintinnabidum, a cymbal or basin-like instrument ap-
pended on a shaft could be used, and the S, Congregation of Rites
answered negatively. 214 Whether this answer would forbid gongs
appears doubtful. 215 But sounding boards — which most of the time
cannot lie Ueard — are no proper substitute for a little bell. 218

This little bell is rung at the “Sanctus,” Elevation, and customarily
also at the Domine non sum dignus”; even in private chapels when
there is only the celebrant and server. 211 The S. Congregation has
further decided that the bell should not be rung, if Mass is said on an
altar placed in the sight of those who are in choir. At all private

212

"Ordo

See Rub. Gen., 1 . c * per fotum; Die Betende Kirchc, p, 85 f. For the rest* every
» states the color to be used* 1; Epiphany, Ascension, Pentecost vigils, white or red.

213 Tit. XX.

Sept. 10, 1898, ad III (n. 4000).

215 Thus X/..11 t _ _ ' n '

' r -- i * hu* 411 lilt *1 yuui,

2ir ^ us Wust-Mullany, /, c„, n. 127*

( j , ; 1 : c ul contrivances are only intended to “modernize** the natural sound

217 S.R.C., July 1 8, 1885, ad III (n. 3638).

** A -

SSK

r/>.j

• ;

1 !

4 ■

SACRED THINGS AND SEASONS

64 '

Masses which are celebrated tempore piae supplicationis , 218 the use
of the bell is entirely forbidden. If it should be rung by mistake, all
those who march by the altar, genuflect on one knee, two by two,
if the Elevation is just in process, and continue the procession. 210
It is also forbidden to ring the bell during the exposition of the
Blessed Sacrament, no matter whether Mass is said on the exposition
altar or on another one. 2 - 0

Censers are mentioned in the Liber Pontificalis as thymiateria, one
of which, made of pure gold and adorned on all sides with gems to
the number of sixty, weighing 15 pounds, Constantine is said to
have donated to St. Peter’s. 221 But this censer, like most of the early
period, was doubtless a stationary one. Its form was most probably
that of a pan like those found in the pagan temples. However, there
were also other forms, viz., saucers hung on chains which were in-
tended for swinging; we see a deacon swinging such a censer on the
mosaic of St. Vitale. Even our present form consisting of two halves,
generally semicircular, with a base on the lower and an ornamented
top on the upper, is found in the treasury of Luksor. 222

Incense was used in the Old Testament in the temple service as
well as in processions, especially funeral processions. How early in-
cense was introduced into the Catholic Church is mere guesswork.
Aside from the above-mentioned text of the Liber Pontificalis under
Sylvester 3 , we have Hippolytus of Porto testifying to the use of in-
cense m his book De Consummations Mundi: "Lugebant etiam
ecclesiae luctum magnum, quia nec oblatio nec sufjfitus fiat" St. Am-
brose mentions the custom of incensing the altar, 22 **

The incense is generally preserved in a boat , concerning the mate-
rial and form of which there are neither rubrics nor decisions.

e use of Holy Water is undeniably ancient in the Church, since
a formula for blessing it occurs in the Apostolic Constitutions and

fr ° m “ mcxt - to procession.

220 c'n?’ i° V * 2I ’ 1893 < n * 38l «>-

e g., Vcncroni, l ct p. 237 ,’ Wus^'m^Lk? / ^ ^ l™' 3 *57. 3448). Some,

bttion to any recitation in choir and to ^’absolution ? ve “tended this prohi-

sce 4 n y authentic decision besides those suted above d but We failcd 10

--i Duchesne, l. c.. I, p. i 77 .

Hand bitch der chrittl. Archaologie, igo-t D efi-,
rmeliim, Leziom di Archcologia Cruiiana, 1898, p 7 ‘

LITURGICAL AND CHURCH FURNITURE

is attributed to St. Matthias. 22 ' 1 The aqua lustralis was known to Jews
and pagans, and in the ancient basilicas was a basin ( cantharus )
either in the atrium or near the narthex. The symbolism of purity is
plain, and the reference to the baptismal water no less so. From
the practice of having a basin at the entrance of the church sprang
the custom of putting one or two fonts in the vestibule or in the
rear of the church itself. For domestic or private use it was customary
to bless water in private houses. In the ninth century water was
blessed every Sunday and sprinkled over the people. 225 It is pre-
scribed that the 1 oly Water must be renewed every week. 220

The pulpit grew out of the chair from which the bishop an-
nounced the word of God, and from the so-called- am bo. This latter
was located in the main aisle and ascended by a flight of steps,
whence the name. Sometimes there were two ambos, one for the
gospel and the other for the lesson. Their position was not fixed.
Their shape was either round or octagonal. Now the pulpit is gen-
erally placed on the gospel side, because the celebrant, when sitting
on the epistle side, is supposed to see the preacher. However, sev-
eral decisions permit the pulpit to be on the epistle side, for greater
convenience. 22 * A crucifix should adorn the pulpit, which may, for
festive occasions, also be decorated with tapestry. But all drapery
must be removed on Good Friday and when Passion sermons are
preached. 228

Seats are intended either for the sacred ministers or for the people.
The more ancient churches show main and side aisles without chairs
or pews. But the sanctuary, for instance at St. Lorenzo fuori le mura,
bad marble seats running up to the episcopal chair. Nowadays the
celebrant with deacon and subdeacon sits on a bench or chairs. The
bench is an oblong seat covered with a cloth and placed on the epistle
side.-*- 0 The S. Congregation and the liturgists demand that neither
bench nor chairs should have arms or backs, or be upholstered or

Armellini, /, c, M p* 423.

Bctende Kirchc , p, 75.

Carremoniale Episc., 1 . I, e, 5.

' S-R.C.* Feb* 13, 1666 (n. 1 330) ; Veneroni, /* c, f p, 240.

A ~u\ C ? €rcm ' U c* i3i 18; L II, c* n 3 n, 10; S,RX,, June 14, 1845,

3 2^! 2 ® 9 I ); also on Holy Thursday evening,

Caerem » Episc., L i, c* 12, n, 22; Can. 1263, § 1,

SACRED THINGS AND SEASONS

provided with a cushion. 230 This is a somewhat rigid rule, especially
in case the ministers have to listen to a long sermon or prolonged
musical display, and might be dispensed with. Before or under the
bench may be a platform.

Concerning the seats for the faithful, the Code (can. 1262 f.) states:
Conformable to ancient discipline, it is desirable that the women
should be separated from the men in church. A distinguished place
or seat in the church may be reserved for the civil magistrates ac-
cording to their dignity and rank. However, the liturgical laws must
never be disregarded. These laws are summed up in the Caeremoni -
ale Episcoporumr 31 where we read that the seats reserved for the
nobility and illustrious laymen, magistrates and princes should be
placed outside the sanctuary or presbytery. Princes, magistrates, etc.,
may have a predella or kneeling bench and a special seat covered
with tapestry or upholstered, but always outside the choir or sanctu-
ary, anci no canopy is allowed.' 232 If the magistrates wish to have a
seat or kneeling bench in the choir, they must obtain a special papal
indult. 233 No Catholic may, without the express consent of the dio-
cesan Ordinary, have a seat reserved for himself and family in church,
and the Ordinary shall not give his consent unless he is certain that
the rest of the faithful can be conveniendy seated. This, of course,
does not mean that the renting of pews is forbidden. All these con-
cessions contain the tacit condition that the Ordinary may revoke
them for a just cause and that no prescription confers a permanent
right. For laymen, even by paying pew-rent for a number of years,
acquire no personal right to pews or seats. 234

The organ, known in the Orient in early times, was introduced to

the West through a gift made to Charlemagne. But it remained for

centuries an imperfect instrument, until in the fifteenth century it

obtained the shape it now has, with manuals, registers, pipes and

pedals. The insertion of pneumatics and electricity gave the organ
greater volume and elasticity. 235 6

June 16, 1893, ad XI (n.

p. 795.

231 Lib. I, c. 13, n. 13.

6801 726>

SSS52E » * 3 .

3804), Veneronj, /. c„ p. 238; Hartmann,

LITURGICAL AND CHURCH FURNITURE

The Church adopted this instrument not by law but by custom.
For there is no law that the organ must be played in church at any
time. But there arc quite a few rules which regulate its use. These
may be briefly summarized as follows:

1. The use of the organ is forbidden: (a) During Advent and
Lent, at Mass and Vespers when the office is “de tempore,” except on
“Gauclete” and Laetare” 23(i Sundays, (b) During Holy Week, ex-
cept on Holy Thursday up to the intonation of the “Gloria” and no
farther, during the “Tenebrae,” “Lamentations,” and “Miserere” no
organ is to be played. 237 (c) At all purple Masses, except those for
which the use of the dalmatic and tunicella is allowed. 238 (d) The
organ must be silent while the celebrant sings the Preface and “Pater
Noster.” 239

2. The organ may be played on all other occasions not excepted in
the preceding numbers (a-d). In particular, it may be played: fa)
on all other Sundays, the three pre-Lenten Sundays not excepted,
(b) On all feast-days throughout the year, no matter whether they
fall within Advent or Lent or on any day of the year when the rubrics
allow the celebration of a feast. 240 The organ may be played from
the moment the celebrant leaves the sacristy till the chant of the In-
troit begins; when the celebrant is occupied at the altar and there is
nothing to be sung by the choir; from the “Ite Missa est” and after
the “Deo H iratias” 241 is sung until the celebrant has returned to the
sacristy. 242 It may also be played at the First Communion of children,
even though this takes place during Lent and at the devotion in
honor of St. Joseph during the month of March. 243 (c) The use of the
organ is allowed at Benediction of the Blessed Sacrament throughout
the year. It may be played from the time of the vesting of the min-
isters until their return to the sacristy. But during the act of blessing,
as during the elevation, the tone should be grave and somewhat

- o.-k.u., sept. 2, 1741, ad IV (n. 2365).

Caerem. Episc,, 1 . I, c. 28, n. 9.; S.R.C., Jan. 27, 1899 (n. 4009).

Cacrem. Episc. L c.

n e ° { ^ cu stom of supplying the “Deo Gratias" by the organ is forbidden bj
e S.R.C., Feb. 15, 1907, ad II; Veneroni, L c., p. 243.

2<a ReV ’’ Vo1 ' P* 3°4>

“ 3 S.R,C„ May 11, 1878, ad XI (n. 3448).

68 SACRED THINGS AND SEASONS

subdued. 244 (d) Vespers, except those for the dead, may be accom-
panied on Sundays, feastdays, and other days except ferial days which
have a purple color. At the “Pater Noster” the organ should be
silent. 240 (e) The organ may be played when the bishop enters the
church for an ecclesiastical function, except on days and during
seasons forbidden as above, and during functions for the dead. ~ 40

It may be added that whenever the use of the organ is forbidden
the harmonium and piano are also prohibited, for instance, at the
“Tenebrae” and Passion. 247 It may justly be inferred that gram-
ophones and other modern musical contrivances (radio) are equally
forbidden.

Here seems to be the proper place to insert briefly the laws con-
cerning

§9. Church Music

The Code rules: 248 All kinds of lascivious or impure music,
whether accompanied by the organ or other instruments, or rendered
vocally, must be entirely eliminated from the churches; and the litur-
gical laws concerning sacred music must be observed. Religious
women, if their constitutions or the liturgical laws and the local
Ordinary permit them to do so, may sing in their own church or

public oratory, but only in a place where they cannot be seen by the
public.

Pope Pius X of happy memory expressed his will and the law in his
well-known Motu propria 249 of Nov. 22, 1903. It contains general
principles and specific rules pertinent to church music.

T. It requires that the music be holy and true art, blending into the
universal character of the Church itself.

2. Gregorian or Plain Chant possesses these qualities in the high-
est degree The classic polyphony, especially that introduced by

Pierluigi da Palestrina, also possesses these qualities in a prominent
degree. r

Caerem. Epjjc., 1 . c., n. 9.

“ 45 Vcncroni, l. c„ p. 244.

Ibid., p. 242.

S R C.. luly 7, 1899, ad I (n. 4044).

'*** Can. 1264.

1 1 1 ^ Italian and Latin texts in 4.1.1 r a p

lation in Eccl. Review, Vol. 30, pp. 113 ff. ' ' R-C ” n - 4121 5 an English trails-

Cl IURCH MUSIC

3. The liturgical text is emphasized as follows: “The language

>per to the Church is ! .atm. Hence it is forbidden to sing anything

whatever in the vernacular at solemn liturgical functions — much
more to sing in the vernacular the variable or common parts of the
Mass and Office. As the texts that may be rendered in music, and the
order in which they may be rendered, are determined for every
liturgical function, it is not lawful to confuse this order or to change
the prescribed texts for others selected at will, or to omit them either
entirely or in part, except when the rubrics allow that some versicles
of the text be supplied with the organ, while these versicles are simply
recited in choir. It is permissible, however, according to the custom
of the Roman Church, to sing a motett to the Blessed Sacrament after
the Benedictus in a solemn Mass. It is also permitted, after the Of-
fertory prescribed for the Mass has been sung, to execute, during the
time that remains a brief motett to words approved by the Church.
The liturgical text must be sung as it is in the books, without altera-
tion or inversion of the words, without undue repetition, without
breaking syllables, and always in a manner intelligible to the faithful
who listen.”

4. With regard to the organ and other instruments the decree says :
“As the chant should always have the principal place, the organ or in-
struments should merely sustain and never oppress it. It is not per-
mitted to have the chant preceded by long preludes or to interrupt
it with intermezzo pieces. The employment of the piano is forbid-
den in church, as is also that of loud-sounding or lighter instruments,
such as drums, cymbals, bells, and the like. 250 It is strictly forbidden
to have bands play in church, and only in special cases and with the
consent of the ( )rdinary will it be permissible to admit a number of
wind instruments, limited, well selected, and proportioned to the
size of the place — provided the composition and the accompaniment
are in a grave and suitable style, and similar in all respects to that
proper to the organ. In processions outside the church the Ordinary
may give permission for a band, provided no profane pieces are
played. It would be desirable in such cases that the band confine it-
self to accompanying some spiritual canticle sung in Latin or in the

2,i<i A moderate use of oboes and clarinettes is allowed, provided the permission of
the Ordinary be obtained. S.R.C., Nov. 13, 1908 (A. Ap. S., I, 251 f.).

7 0 SACRED THINGS AND SEASONS

vernacular by tbe singers and the pious associations which take part
in the procession.”

5. The length of the liturgical chant is thus described: “It is not
lawful to keep the priest at the altar waiting on account of the chant
or the music for a length of time not allowed by the liturgy. Ac-
cording to the ecclesiastical prescriptions the Sanctus of the Mass
should be over before the Elevation, although the priest, too, should
have regard for the singers. The Gloria and Credo ought, accord-
ing to the Gregorian tradition, to be relatively short. In general it
must be considered a grave abuse when the liturgy in ecclesiastical
functions is made to appear secondary to, and in a manner at the
service of, the music, for the music is merely a part of the liturgy and
should be its humble handmaid.”

6. Finally, the Pope calls upon the bishops to institute commis-
sions for Church Music, admonishes all ecclesiastical schools and per-
sons concerned to promote these prudent reforms, and expresses the

wish that, at least in the principal churches, the ancient Scholae
Cantor um be restored.

This Motu proprio” of Pius X has not been superseded by the
Code, for canon 2 plainly states that liturgical laws are not touched
by the Code, unless expressly corrected by it. Church music is part
of the liturgy, although we should beware of stressing the Tridentine
canons to such an extent that a breach of these rules would be con-
sidered a sin against the faith. For the canon quoted in favor of cer-
tain musical regulations 251 has absolutely nothing to do with church
music, but with the administration of the Sacraments in general.

§ 10. Various Tones and Voices

„ p V COI "™ an d«l. in virtue of holy obedience, that whet
ever the Roman Missal is obligatory. Mass should be sung or said

rite > norm prescribed in the Miss

ltselt. Here the tonus and vox are insinuated.

I. As to the tonus or tone, the Ceremonial of Bishops 253 d]

ct: to *■ * * ■— M issaI .

CHURCH MUSIC

tinguishes two kinds, viz., festive and ferial. The festive tone consists
in two variations or inflections of the voice, when prayers are said.
The ferial tone is the straight one, without any inflection whatever.
The festive tone is used on all Sundays and feastdays from the semi-
double (inclusively) upwards, while the ferial tone is employed for
feasts lower than semi-double and for Requiem Masses. 2

The Missal contains two sets of prefaces, viz., the festive and ferial,
and the rule just stated also applies to these.

The latest edition of the Roman Missal 255 contains four different
Glorias, six different he Missa est, four different Benedicamus , one
Reqttie scant, and one Credo. The Kyriale contains fifteen Glorias,
and sixteen, respectively, eighteen he Missa est and Benedicamus.
These latter cannot be styled obligatory, whilst those contained in
the Missal ought to be observed pro nosse et posse. The prayers that
precede High Mass, e. g., at the Asperges, are sung straight forward
as far as the last word of the prayer; there the last syllable (two
syllables in dactylic words) drops to the minor third; the same is

done in the conclusion of the oration.

II. With regard to the triple voice, triplex vox, these rules may be
stated. “Three tones of voice are used in Low Mass. All that, at
High Mass, would be sung by the celebrant, at Low Mass is said
ALOUD, so as to be heard distinctly by all who assist (but not so
loud as to disturb other celebrants) . All that at High Mass would be
said secretly, is said at Low Mass SILENTLY, that is, articulated in
a whisper, so as not to be heard by bystanders; but the priest should
hear himself. There is a third, medium, voice, namely AUDIBLE
BUT LOWER than the voice used where at High Mass he would
sing. It occurs four times only: at the words “Orate fratres”; during
the whole “Sanctus” and “Benedictus,” at the words “Nobis quoque
peccatoribus” and at the words “Domine non sum dignus.” 206

III. The rules for the Chant of the Mass are given in the Vatican

254 Sec Hueglc, O.S*B,, Catechism of Gregorian Chant , 1928* p* 123, For further
musical nuances, which apparently undergo changes from time to time* wc refer the
reader to musical authorities*

255 Ed. Prntet, 1929*

Fortescuc, The Ceremonies of the Roman Rife Described, p. 45* It is natural and
charitable to subdue the M Ioud” voice when several priests say Mass at the same time,
especially at altars which are close together.

„ VM

- Sf*

r—-: -

*****

..*~^A :

- '-* rr- >*

' L ., , -

&fcri

SACRED THINGS AND SEASONS

Edition of the Graduate. 257 Pope Pius XI settled the question con-
cerning the “Benedictus,” as here inserted under n. VII. These rules

are

1. When the priest goes towards the altar , the precentors begin the
Introit. On Ferias and Simples the intonation is to be sung by one
precentor as far as the sign *; on other feasts and on Sundays, there
should be two precentors; but on solemn feasts there should be four,
if so many are available. The choir continues until the Psalm. The
first part of the Verse of the Psalm as far as the asterisk, and the
“Gloria Patri” are sung by the precentors, the full choir taking up
the rest of the verse. Afterwards the Introit as far as the Psalm is
repeated by the full choir. 258

2. When the Antiphon is over, the choir sings the *‘K.yrie eleison”

and the “Christe eleison” and again the “Kyrie eleison” thrice,

alternately with the precentors or with the other half of the choir.

The last “Kyrie eleison” is divided into two or three parts, marked

by a single or double asterisk. If there be only two parts, and hence

only a single asterisk, the first part is sung by the precentor or by the

first half of the choir, the second part by the full choir. If there are

three parts, and the first is marked by the simple, and the second

by a double asterisk, the first part is sung by the same side as in the

former case; but the second part, which repeats the melody of the

first part, is sung by the other half of the choir; and the third part is

finally chanted by both sides together. Sometimes there are as many

as five parts, in that the manner of dividing the alternations in the

chant is marked by the single or double dividing sign being several

times inserted, and what has been said above sufficiently explains
the execution.

3* The P riest alone in a clear voice gives the intonation of the
Gloria in excelsis Deo,” whereupon the choir continues- “Et in
terra pax hominibus,” etc. The “Gloria” is divided into to
which answer each other in the chant, or else the full choir sings in

alternation with the precentors. Then follows the response of the
choir at the Dommus vobiscum.” F

257 Vatican Graduate, ed. 1922.

26fl Sec Hucgle, Catechism, p. 61, 144 ff.

** . I

CHURCH MUSIC

4, After the Epistle or Lesson one or two precentors give the
intonation of the Responsory, which is called the Gradual, as far as
the sign *, and all, or at any rate the chosen precentors, conclude the
chant with due care. Two sing the Verse of the Gradual, and, after
the final asterisk, the full choir finishes it; or else, if it is preferred and
according to the responsorial rite, after the Verse said by the precen-
tors or the precentor, the full choir repeats the first part of the
Responsory as far as the Verse. If “Alleluia, Alleluia” is to be said
with the Verse, the first “Alleluia” is sung by one or two voices as
far as the asterisk * and then the choir repeats die “Alleluia,” con-
tinuing with the neum or jubilus, which prolongs the syllable “a”
The precentors next sing the Verse, which is finished by the full
choir, as before, beginning after the asterisk. When the Verse is fin-
ished, the precentor or precentors repeat the “Alleluia,” and the full

choir only sings the closing neum.

After Septuagesima, the “Alleluia” and following Verse are left
out, and the Tract is sung, its Versicles being chanted alternately by
the two sides of the choir answering each other, or else by the pre-
centors and the full choir. In Paschal Time, the Gradual is omitted
and in its place the “Alleluia, Alleluia” is sung with its Verse as
above. Then one “Alleluia" immediately follows, which must be
begun by one or two cantors until the neum is reached, when it is
not repeated, but finished by the full choir. The Verse and one Al-
leluia” are sung at the end in the manner above described.

The Sequences are sung alternately, either by the precentors and

the choir, or by the alternate sides of the choir.

5. When the Gospel 200 is finished, the priest gives the intonation
of the “Credo,” if it is to be said, the choir continuing with the

i ; atrem omnipotentem” and the rest, according to custom, either
sung in full choir or alternately.

6. The Offertory is begun by one, or two, or four precentors, in the
same way as the Introit, and is finished by the full choir.

7- When the Preface is finished, the choir goes on with the
“Sanctus,” etc., as far as “Benedictus qui venit,” exclusively; this be-

259 On how to sing the lections sec Hucglc, l. c„ p. 105; the epistle, /. c., p. 110.

2R0 On how the Gospel is to be sung, see Hucglc, l. c., pp. no f.

SACRED THINGS AND SEASONS

ing finished— and not before— the Elevation of the Bl. Sacrament
takes place. The choir is silent and adores with the rest of the faithful.
After the Elevation of the Sacred Host the choir sings the Benedictus.

8. After the Response at the “Pax Domini” the “Agnus Dei” is
sung thrice, either by the full choir, the intonation being given by
one, two, or four precentors each time, or alternately, but in such a
way as to have the “Dona nobis pacem,” or the words “sempiternam”
in the Mass for the Dead sung by the full choir.

After the Communio, the full choir sings the Antiphon which is
thus named, the intonation being sung by one, two, or four pre-
centors, as in the case of the Introit,

9. The priest or deacon says the “Ite Missa est” or the “Benedicamus
Domino,” and the choir answers with "Deo gratias” in the same
tone. In the Mass of the Dead, the choir answers “Amen” to the
“Requiescant in pace” 281

At the doxology or conclusion of a hymn, a bow or inclination is
required. However, according to our judgment— shared by others—
it looks and sounds very awkward for a choir to sing a long con-
clusion with heads bowed. It is not even healthy or without bodily
strain. Performers of secular songs naturally avoid such a pose, A
moderate bow, or the omission thereof, we believe, would not do
violence to the beauty of the musical rendering. When there is no
doxology and no holy name is uttered, no bow is required. Thus we
hardly think that the conclusion of the “Jesu nostra redemptio” (as
it is in the Monastic Breviary) demands a bow.

" 91 Governing these the directions are given in the Missal.

Chapter II

HOLY SEASONS 1

The early Christians observed some Jewish customs with regard
to the celebration of feasts and fasts, but modified the manner or
time of celebration. This was dictated by the changed nature of the
sacrifice. It was customary for the first Christians to meet in the
Temple for prayer, and to assemble for the “breaking of the bread”
in private bouses. 2 They also observed certain feasts dear to the
Jewish brethren. Among them the Passover or Easter, and W nit-
sun or Pentecost. The Easter Day, as devoted to the Resurrection,
was the first feast celebrated by the Christian communities. It
was the Lord’s Day par excellence, which was changed from the
Sabbath to the Sunday, 3 the dies soils mentioned by Pliny. 1 Easter,
the celebration of which caused no little stir, became the center of
a cycle of liturgical celebrations. It had its preparatory period and
one that followed, until a week after Pentecost. Whitsun with its
octave formed the end of Eastertide. Ten days before (Quadrage-
sima post Pascha j Ascension Day was celebrated, mention of
which is made at the Council of Nicaea (325). The preparatory time
at first comprised only Holy Wee\, which commenced with Palm
Sunday. 5 But the preparation of the catechumens or converts re-
quired more time, so that finally the whole Lenten season was de-
voted to the instruction of the candidates for Baptism. The liturgy
of that time clearly portrays, not the Passion of our Lord, but this
catechetical character. About the seventh or eighth century three
pre-Lenten Sundays were added, viz.: Quinquagesima, Sexagesima

1 See K. A. H. Kellner, Heortologie, 1911; Engl, translation, 1918; Duehesne-
McCiurc, Christian Worship, 1923, pp. 223 ff. ; also Catholic Encyclopedia, s.v.;
Bacumer, O.S.B. Geschichte des Breviers, 1895, passim.

2 Acts II, 42, 4 6.

3 Apoc. I, 1 o.

4 E?-, 96.

s See the Peregrinatio Etheriae ( Silviae ) in Duchesnc-McClure, pp. 504 f.

HOLY SEASONS

and Septuagesima, which were privileged as Station Sundays. 1 hese
latter remind us of the station churches which are of very ancient
date. 6 They were places of worship assigned for certain, especially
festival, days. Sometimes statio signifies the place of meeting, or
the terminus a quo from which the faithful marched in procession
to another, more important church. At any rate it was a sacred
building, where some sort of common service was held. 7

Christmas or Nativitas Domini is another point of liturgical
gravitation. The feast of the birth of our Saviour, at first, and es-
pecially in the East, ceded its prerogative to Epiphany or Theo-
phanta. But towards the end of the fourth century the 25th of
December, accepted as the day of the birth of our Lord, Christmas
became another center for an extended liturgical celebration, ft
determined the octave, later on known as Circumcisio Domini,
and received the addition of Advent, finally settled in the eleventh
century. It also had some Saints’ feasts attached as well as a num-
ber of Sundays, though only the first two of these had any con-
nection with the spirit of Christmastide. The same is true of the
Sundays after Pentecost, whilst the Sundays between Easter and
Pentecost were fitted in with the liturgical sense.

Three more feasts must here be mentioned. The first is that of
die Blessed Trinity , an allusion to which is found in the Micrologus
(eleventh century). But it was only under John XXII, in the year
I 334 > that ^is feast was made obligatory for the whole Church. A
very popular feast is that of Corpus Chnsti, which owes its origin
to the pious efforts of Juliana of Retinnes, near Liege in Belgium
(d. April 5, 1258) and to Jacob Pantaleon of Troyes, archdeacon of
Liege, later Pope Urban IV. This Pontiff, by the Constitution
Transiturus'* of Sept. 8, 1264, ordered the celebration of that great
mystery on Thursday after Trinity Sunday by the universal Church.
Later the theophoric procession was added. A feast that now is
ear to t e C ristian people, but had many opponents, especially
among the Jansemsts, is that of the Sacred Heart of Jesus . St. Mar-
garet Mary Alacoque (d. 1690), a Visitation nun of Paray-le-

day was divided, J.^KnS, ^ “to which

; ** * ****** 3a* 1926 -

HOLY SEASONS

Monial, was the means for the introduction of this feast, which
was finally sanctioned by Clement XIII in 1765, and has since in-
creased in popularity. Pope Pius X 1 raised the rank of the feast
to the first class with Octave. The same Pontiff also introduced a
new feast, “Christ the King/' to be celebrated on the last Sunday

of October. 8

Of the feasts of the Blessed Virgin the first four main ones are:
the Purification, celebrated either on Feb. 14 or Feb. 2; the An-
nunciation (25 March ,, the Nativity 18 Sept.), and the Dormitio or
Assumption 15 Aug.). These are mentioned by the Trullan Synod
of 692. Other feasts were gradually added. The Immaculate (Con-
ception was prescribed by Pope Clement IX, in 1708, after many
vicissitudes.

Among the feasts of the Saints mention must be made of those of
Martyrs, which were the first to be celebrated, usually on the day
of their martyrdom (dies natalis ). Thus the 26th of January was
celebrated at Smyrna immediately after the death of the great
Bishop Polycarp (d. 155). Another early feastday was the dies
natalis ss. Apostolorum Petri et Pauli, held on June 29, It should
be noted that these festivals were at first local, and only later were
transferred from one church to another. Of the Confessors’ feasts
the first one to be celebrated was that of Pope St. Sylvester, and
that of St. Martin of Tours.” Through the efforts of St. Bernardine
of Siena and St. Teresa the feast of St. Joseph was universalized in
1621 by Gregory XV. But all these feasts, though like so many mov-
ing stars on the liturgical horizon, had but little relation to the
main idea of the liturgical year. Not only the main feasts, but
many others, in course of time received an octave.

The increasing number of feastdays caused many private per-
sons, like the chancellor of the university of Paris, Gerson, and
also some governments to demand a diminution. Urban VIII met
this justified request to some extent, but left thirty-four days of
obligation besides the ordinary Sundays, 10 The increased number of
feastdays was due, in part at least, not only to religious Orders,

8 "Wiicrentissimus,’’ May 8, 1928 (A. Ap. S„ XX, 165 ff.); Kellner, l. c., p. 89 ff.:
Quas primus , Dec. 1 1, 1925 ( A . Ap. S., XVII, 593 ff.).

® Funk, Manual of Church History, 1913, 1 1 P* 199 f*

1 ’ By the Constitution “Universa per orbem,’* Sept. 24, 1642; Kellner, /. c„ p. 22 ff.

> .V’

-''Tula

.*+ a—' -<»*

-> V •*

«• , ’ . _- _ . * *■

HOLY SEASONS

but also to the right of the bishops to regulate the feastdays. The
Code has now formally reserved that power to the supreme au-
thority of the Church, 11 as follows: The Supreme Pontiff alone
can establish, transfer, or abolish holydays as well as days of fast-
ing and abstinence. But the local Ordinary may, “per modum
tantum actus” (i.e.. for a transient reason and for the time being,
but not forever or habitually), prescribe the observance of a feast-
day or of a day of fast or abstinence.

As to the number of feastdays the Code rules: 12 “Feastdays of
obligation for the universal Church are: Ail Sundays; Christmas
(Dec. 25); the Circumcision of Our Lord (New Year's Day, fan.
1); Epiphany (Jan. 6); the Ascension of Our Lord; Corpus ■ hristi
(Thursday after Trinity Sunday); the Immaculate Conception of
the BALM. (Dec. 8) ; the Assumption of the BALM. (Aug. 15) ;
St. Josephs Day (March 19); the festival of SS. Peter and Paul
(June 29) ; and All Saints’ Day (Nov. 1). If any of the above-named
holydays of obligation have been anywhere abolished or trans-
ferred, nothing shall be changed without the advice of the Apos-
tolic See. In the United States, under a decree . of the S. C. de
Propaganda Fide of Nov. 25, 1885, there are only six holydays of
obligation, namely, the feast of the Immaculate Conception, Christ-
mas, New Year’s Day (the Circumcision 1, the Ascension, the
Assumption of the BALM, and All Saints. In Canada the pro-
vincial council of Quebec (1854) asked for an arrangement of feasts
similar to that made for the United States. The S. Congregation
answered affirmatively, but commanded the retention of the feast
of Epiphany and the omission of the Assumption. Hence, the
Canadians, too, have six holydays of obligation; but instead of the
Assumption they have Epiphany. On the islands of Trinidad and
D n mica the teasts of the Assumption and of SS. Peter and Paul
are transferred to the following Sunday, but the office and cere-
monies must be held on the day itself. The Catholics of England ,
at present, celebrate as holydays: Christmas, Easter, Pentecost, each
gegay, New Year’s Day, Epiphany, Ascension, Corpus Christi,

11 Can. 1244,

12 Can. 1247.

FAST DAYS

SS Peter and Paul, Assumption, AL Saints’ Day; Scotland t besides
those just named, has the feast of St. Andrew (Nov. 30); Ireland ,
besides those mentioned for England, also St. Patrick’s Day (March
17) and the Annunciation (March 25). ia

FAST DAYS

Fast days interest the Hturgist only as far as the service is con-
cerned. Lent ( Quadragesima ), as we have it now, went through a
gradual development. No traces are found of its observance before
the fourth century. About the middle of the fifth century the greater
number of local divergences had disappeared. The liturgical serv-
ice in the strict sense of the word was held since the seventh century,
though the Gelasian Sacramentary assigns no Mass for Thursday. 14
What made the Lenten service so important was not the reference
to the Passion of our Lord, but the instruction of the catechumens.
This is still indicated in the formularies now in use. Concerning
the fast days, it is well known that the Christians took over from
the Jews two weekly fast days, but changed them from Monday
and Thursday to Wednesday and Friday . But there were no liturgi-
cal services held on these days up to the beginning of the fifth
century. 15 At Rome, in course of time, Saturday became a day of
fasting, most probably as a prolongation of the Friday fast. But it
also became a vigil for certain solemn seasons, such as Easter, Whit-
suntide, and the Ember Saturdays. The Ember weeks did not come
into use until the fifth century, and appear to be either a develop-
ment of the weekly fast, 10 or more probably of the agricultural festi-
vals of Pagan Rome. 17 The people, no doubt, connected them with
the harvest season. The celebration of these Ember weeks was not
settled until the time of Pope Gregory VII, who fixed them as they
are now observed. 18 It is probable that the full liturgy, viz., the office
and the Eucharist, was held on Ember Days almost from the be-

13 Kellner, /. c., p, 27.

14 Duchesne-McClure, l. c„ pp. 241 tf.

15 Ep. Innocentii I.

16 Duchcsne-McClure, I. c., p. 233.

11 Kellner, l. c., pp. 141 f.

18 Kellner, l, c., p. 145.

8o HOLY SEASONS

ginning . 10 This all the more since the ordination of deacons and
priests was permitted on these days from the time of Gelasius I

(492-496) . 20

1& Kellner, /, c., p. 1 42.

40 Kellner, l. c„ p. 10,

Chapter III

LITURGICAL ACTIONS

Liturgical actions are bodily movements or gestures more or less
significative of the liturgical rite. Of course, they are not sup-
posed to be merely indifferent, but human acts. The body, too,
must take its part in the worship of the Creator. Of these actions,
some are sacramental s , 1 for instance, the Sign of the Cross, some are
signs of reverence, some are accompaniments of words, and some
belong to vocal exercises. Besides, there is a certain bodily attitude
or posture prescribed for the liturgical services.

§ I. BODILY ATTITUDE

A reverent attitude or posture of the body at private as well as
public prayer was observed by the early Christians. The proper pos-
ture appears to have been either standing or kneeling. The former
is that of the officiating clergyman, but also of the flock, especially
during Eastertide and on Sundays. Kneeling was the rule for peni-
tential days, and eventually became the more usual custom among
the people. A sitting position was not much favored in earlier times.
In some churches a kind of supporting stave was in use. Yet from
Justin s Apology 2 and the Apostolic Constitutions 3 we learn that
the people attended Scripture reading (except the Gospel) and
homily in a sitting position. This became more customary in later
times. The general rules, now in force according to approved
liturgists, may be summed up thus:

i- The choir stands: (a) During the Divine Office: during the
recital of the “Pater," “ Ave’’ “Credo” (except at ferial “preces”
when kneeling is prescribed), at the beginning and closing of the

^ See can. n 44 .

~ dpo!., 1, 67.

Const. Apost., II, 57; Thalhofer, l. c., I, p. 289, § 4 i.

LITURGICAL ACTIONS

canonical hours, during the antiphons of the “Magnificat” and
“BtnedicUis" and these canticles themselves, ^ ^ *

each nocturn, the “Te Deum” and " Quicumquc /’ the hebdoma-
darius when alone reciting or singing a part of the office, or when
giving the blessing. Prelates sit when they give the blessing at

Matins.

b) At Solemn Masses (Missae cantatae ), from the “Attfer a no-
bis” until the “ Gloria ” during the orations, except in penitential
and “black” Masses, from the beginning of the Gospel till the
“Credo” or the Offertory respectively; when the choir is incensed,
from the "Domtnus vobiscum ” until the end of the Mass, except
at the blessing of the celebrant, when all kneel (except prelates) .

2. The choir sits: (a) in Divine Office: during the recitation or
chanting of the psalms, lessons, and the whole office of the dead . 4
(b) At solemn or sung Masses the celebrant and ministers may be
seated at the "Kyrie,” ‘'Gloria,” “Credo”; and when they are seated
the acolytes and thurifer may also be seated on the altar steps . 5
After the celebrant with the ministers has finished the confiteor,
all in choir sit and do not arise until the celebrant signs himself
for the Introit, and then all recite the “Kyrie eleison.” The choir
also sits during the incensation of the oblation and the celebrant, but
arises when the choir itself is incensed.® Sitting is also recommended
at the Episde, the Prophecies, the Gradual or Tract, the Sequence,
from the Chrertory to the Preface, and from the Communion to the

Dominus vobiscum .” 1 Concerning the Master of Ceremonies
several decrees say that he must stand at Vespers, Matins, Lauds,
and whenever he actually exercises his office . 8 Whenever the cele-
brant is seated, all of the choir and personnel may likewise sit . 9

The turning of the worshipers towards the East, " versus Orien-
tem, is another ancient custom, based on the mystical meaning

* Caere m. Episc., U, i and 5; concerning the Of). Def.:
quietis, ec per sessioncm innuitur nos optare defunctis
Carpo apud Wappelhorst, ed. 10, n. 347, p. 502.

® S.R.C., Dec. 18, 1779, “d 5 (n. 2515).

® S.R.C., April 4, 1879, ad 5 (n. 3491),

7 Rub. General. Mitsalis, tit. XVII.

“Sessio enitn est symbolum
requiem sempiternam.” De

8 S.R.C., May 31, 18
cxereet, sec us negati ve.’
" Gloria “ and "Credos

!Zv at * ® cl 9 (n. 2578); “affirmative, dum munus actualiter
1 his would leave some time to sit down, for instance, at the

u Vcneroni, l. c., I. p. 247.

REVERENCES

of Christ as the rising sun, the light of the world, mounted above
the heaven of heavens, to the East. It was, therefore, but natural
that the churches were built toward the "Oriens ex alto ” and that
the liturgical representative should turn toward the East . 10 Con-
sequently, not only during the holy Sacrifice, but also in the Office,
the hebdomadarius turns toward the altar as he intones the “Deus
in adjutorium.” He maintains this posture when reciting the prayer,
absolution, and oration, unless kneeling is prescribed.

§ 2 . REVERENCES

Reverence, from the Latin “revered,” means awe, respect, regard
for someone higher or equal. This respect may be manifested by a
gesture of the body. Gestures are largely governed by national char-
acteristics . 11 Ecclesiastical usage, from time immemorial, has dis-
tinguished prostrations, genuflections, inclinations and bows. All
these movements are meant either to protest our sinful conscious-
ness or intensify our suppliant appeal to the Almighty Giver of
every good gift . 12

Prostrations are acts of reverence in which the whole body is
thrown upon the ground. This is called “proskynesis” in the strict
sense of the word. In liturgical functions this act of reverence is
very rare. It is prescribed for the beginning of the Good Friday
service, when the celebrant and ministers prostrate themselves for
a brief time before the altar . 13 It also occurs on Holy Saturday and
on the Saturday before Pentecost, when the celebrant and ministers
prostrate themselves before the altar steps while the Litany of All
Saints is being chanted, until the “Peccatores, Te rogamus,” when
they arise . 14 Otherwise, the officiating priest never prostrates him-
self.

Genuflections consist in the bending of one or both knees so as

10 Ps. 67, 33; Thalhofer, /. c., I, p. 605 ff.

1 1 Oriental and Southern races appear to have more supple limbs and softer muscles
than the Northern peoples. Therefore, reverences are more natural and agreeable
to the former than to the latter.

12 S. Augustine (Horn, ad I Dominicam post Pent.) says: "Omnes, quando oramus,
mendici Dei sumus, ante januam magni patris familias stamus, imo ct prosternimur,
supplices ingcmiscimus, aliquid volentes accipcre”; Thalhofer, /. c., pp. 587 and 592 ff.

13 Rub. Missal is Rom. in Parasccvc Dom.

14 Rub. Missalis in Sabbato Sancto .

LITURGICAL ACTIONS

to touch the earth or floor. This custom is of later date and was not
made obligatory before the end of the XVth century. Genuflection
is a strictly Roman custom; the Orientals merely bowed the head
and body. 15 There are quite a number of rules stated in the collec-
tion of the S. Congregation of Rites, of which the chief ones may
find a place liere. Two kinds of genuflection are distinguished,
viz.: a double, when both knees are bent to the ground, and a
simple, when only the right knee is bent. The latter is never accom-
panied by a bow of the head or body, while the double is often
made with a bow of the head. 1 5

1. At the Divine Office, when it is recited in choir, all genuflect
with a double genuflection, at the words “Venite adoremus, et pro-
cidamus ante Deum," of the invitatory psalm; at the “Te ergo
quaesumus, tuis famulis subveni," etc., of the “Te Deum”; at the
first verse of the “Ave maris Stella" or of the first stanza of the
“Veni Creator Spiritus,” at the “O Crux ave spes unica”; at the

Tantura ergo of the hymn “Pange lingua" at Vespers of “Corpus
Christi,” ii the Blessed Sacrament is on the high altar, even though
enclosed. 1 7 The same is to be said concerning the double genuflec-
tion which is made at the recital of the antiphon of the Blessed
Virgin at the end of the Office* and at the "Sacrosanctae” with
Ipater and “Ave.” W hen the martyrology is chanted on Dec.
24th, the choir makes a double genuflection with a bow at the
words: “In Bethlehem . . . secundum carnem,” while the chanter
and acolytes stand; only after these words have been sung does the
precentor make a (simple) genuflection. 18

2, At Mass, a) At all ferial Masses of Advent and Lent and on
Ember Days and Vigils which have a fast attached, all (prelates
and canons included) must kneel from the "Sane, us” to the “Pax
Dotrum, inclusive, and from the Post-Communion to the bless-

' C other Mass “> either so'emn or simply chanted, kneeling

» See SRC " G , Cnuflcction " Vol. VI, 426.

°r decision prescribing a genuflection * 8 °’ *^ 2) ' Thcrc is n ° rubric

18 Vencrom, l. c., I, i 49 . nutans.

Ember Days arc excepted.^ 5 ’ thc V ‘ S ‘ ls of Easter ***& Pentecost and Pentecost

REVERENCES

(without a bow) is prescribed :rom the beginning of the Mass
until the celebrant ascends the altar, at the “Et incarnatus jest,” from
the “Sanctus” to t he second elevation, inclusive, when the blessing
is given (with the exception of prelates and canons) at the words
“Et verbum," etc. Concerning the “Et incarnatus est,” the rules
prescribe that only those members of the choir must genuflect who
are still standing, not those who are already seated. 20 But on the
feasts of Christmas and the Annunciation (also when transferred)
all, the celebrant as well as the ministers and the bishop, if present,
must genuflect when these words are chanted, although they recite
the same words at the altar. 21

c) Canons (and prelates) have to make only a simple genuflec-
tion when they pass by an altar where Mass is being said, provided,
of course, it be not at the moment of elevation. Priests who (in the
act of going to or coming from saying Mass) pass by an altar where
Mass is being said, need not genuflect between consecration and
communion, unless perchance they notice that this part of the Mass
is going on. Candle or torch bearers (ceroferarii ) , when carrying
their torches back to the sacristy, make a simple genuflection. 22
A priest who is without a server and has to move the missal him-
self need not genuflect, although he says Mass on an altar where
lie Blessed Sacrament is reserved; neither when he turns from
the epistle side to the Gospel side to read the Passion. 23

3. When the Blessed Sacrament is exposed, the celebrant and
ministers make a double genuflection at the start and the close of
Mass, a simple genuflection during Mass and on the last step, when
genuflections are required. 24 When the Blessed Sacrament is not
exposed all must make a simple genuflection. 25

4. Before the cross or crucifix on the main altar a simple genu-
flection must be made by all, except cathedral canons, when they
perform a function, also in other than cathedral churches and
public oratories. 20 If a particle of the true Cross is exposed in a

*°S.R.C., July 22, 1848, ad 2 (n. 2960).

2 * S.R.C., Nov. 24, 1911 (n. 4281).

22 S.R.C., May 20, 1904 (n. 4135).

23 S.R.C., Jan. 14, 1898, ad II (n. 3975).

~*S.R.C., Nov. 12, 1831, ad 47 (n. 2686).

2j S.R.C., July 7, 1876, ad 2 (n. 3402).

2fl S,R.C., Aug. 30, 1892, ad 11 (n. 3792).

LITURGICAL ACTIONS

prominent place on the altar, a simple genuflection is required. 27
From the beginning of the adoration of the holy Cross on Good
Friday until None of Holy Saturday a simple genuflection must
be made by those who pass by the holy cross. 28 When the celebrant
incenses a relic of the true Cross he does so standing; those who
pass by the altar in which the relic is not exposed need not genu-
flect. 29

5. When the diocesan bishop performs a function or assists
thereat, all except canons must genuflect whenever they pass him. 30

§3. INCLINATIONS

Inclinations are distinctive signs of reverence and occur in Holy
Writ as marks of adoration in the strict as well as in the wider
sense. 31 They are mentioned in the Apostolic Constitutions, in the
Ordines Romani , and the Missals. 32 Rubricists distinguish two kinds
of inclinations: (1) of the whole body (inclinatio corporis) and
(2) of the head only (inclinatio capitis).

The inclinations of the body are subdivided into: ( 1) profound

(inch corp. profunda); and (2) moderate (inch corp. mediocris).

The profound inclination is made by bending the waist, so that, if

standing, a person can easily touch the knees with the extremities

of his fingers. In the rubrics it is indicated by the words 'profunde

mchnatus,” “profunda reverentia ” For the sake of brevity it is

often designated inch I.” The moderate inclination is made by

lowering the head and to some extent bending the body, so that at

the altar the forehead of the celebrant would be on a line with the

pall of the chalice. In the rubrics it is indicated by the words “in-

clinatus, aliquantulum, parum, mediocriter indinatus." For the
sake of brevity, it is called "incl. II.”

The inclinations of the head are subdivided into: (1) profunda;
(2)! media; (3) minima.

The profunda is made by inclining the head as far as possible

7,1746, ad 7 (o. 23 9 o). ?

Ma y 9i 1857* ad 5 (n. 3040).

S.R.C.. Srpt. 15, 1736 (n.2324)

Sts: b /,-^ «*» 304 6).

M Com: Ap VIII "c" 8 , 24, * 9 ‘ 1 Chron. 29, 20.

1 ' ma ' * Jp *' VU! * 6 ' 8 * Thalhofcr, /. t, pp. 599 f.

GESTURES OF THE HEAD

towards the breast, and to some extent bending the shoulders. It
corresponds to “latria” and is made, e. g., when the Holy Name is
pronounced, 33 or when anything is done or said that refers to God,
e O" bowing to the cross at the altar, or in the sacristy before and
after Mass, when passing the relics of the true Cross, at the word
“Oremus,” etc. At the altar it is made to the cross, or to the Blessed
Sacrament when exposed, but during the reading of the Gospel
it is always made toward the Missal. In the rubrics it is indicated
by the words “caput inclinat,” “caput profunde inclinat,” “pro-
fundius inclinat ” “capitis reverentia.” For the sake of brevity it is
indicated by “inch III ” The media is made by bowing the head
notably without moving the shoulders. It corresponds to the wor-
ship of “hyperdulia," and is made as often as the name of the
Blessed Virgin occurs. For the sake of brevity, it is indicated by
“inch IV.” The minima is made by slightly bending the head with-
out moving the shoulders. It corresponds to the worship of “dulia”
and is made at the mention of the names of the Saints in whose
honor the Holy Sacrifice is offered, or of whom a commemoration
is made, because it is their feast day, or the “dies octava” or “dies
infra octavam.” 34

The minima is also made as often as the name of the reigning
Pontiff occurs, or that of the Ordinary, if a special oration is recited
for him, e. g on the anniversary of his election or consecration. It
is not made when the Ordinary’s name occurs in the canon of the
Mass. 3:> For the sake of brevity it is designated “incl. V.” The
media and minima are made toward the Missal, except when a
statue or picture of the Blessed Virgin or of the Saint occupies a
prominent place on the altar; then the inclination is made toward
the statue or picture. 36

§ 4. GESTURES OF THE HEAD

The head is the noblest part of the body and makes certain

33 Cacrcm. Epifc., lib. II, cap. VIII, n. 46.

This inclination is not made when the names of these saints are mentioned on
their feast days in the titles of the Epistles or Gospels (S.R.C., Feb. 13, 1892, ad XXV,
p* 3767), or in the orations "A cunctis" or “Ad libitum," or in Requiem Masses, e. g„
in the Canon.

3S S.R.C., March 13, T700, ad III (n. 2049).

3fi S.R.C., Feb. 13, 1892, ad XXV (n. 3767): E «-/. Review, 1905, Vol. 32, p. 399 f.

LI TU RG IC A ! . ACTIONS

movements of reverence by means of the eyes or the headgear.

Elevation of the eyes is a symbol of desire and hope, and conse-
quently natural to the act of prayer. 37 Whenever a bow or genu-
flection is made, the eyes are lowered to signify the sentiment of
humility. 38 The eyes are raised when looking at the Cross or at
the Sacred Species, raised aloft. They are fixed upon the Host at the
Memento for the dead, at the Pater Noster, and the three orations

before Communion 39

The liturgical custom of covering and uncovering the head is
founded partly on a well-known text of St. Paul, 4 " pardy it is a
later development of a more practical kind. The symbolic signif-
icance of praying with the head covered or uncovered is derived,
on the one hand, from the dignity of the liturgist as the representa-
tive of Christ, and on the other hand, from his dependence on, and
subjection to, Christ. Hence, when the priest functions or prays in
the person of Christ, he uncovers his head. When he takes an in-
ferior position as a servant of Christ, viz., when he is not in action,
or at least does not perform a liturgical act, or pray or bless, he
covers his head 41 The practice of covering the head was often dic-
tated by cold weather or bodily infirmity. Liturgical head covering
was hardly known until the eleventh century. It may have developed
from the amice, instead of which the monks later wore the hood
(capucium) and the canons the almutium (a sort of pelt). Later
on the biretta came into vogue. 42

As to the rules which regulate the covering or uncovering of the

head, the chief ones are the following (to be applied, however, with
some discretion):

i. During the recital of the Divine Office the head is covered
when the chorales are seated , and it is not necessary to uncover
at the words, “Tu autem Domine, etc.,” at the end of the lessons. 43

3 ‘ See Psalms 24 and 122.

38 Luke XVIII, 13.

39 Runs celeb. Miss., tit. X; Veneroni, /. c., p. 253

40 1 Cor. XI, 3 S.

41 Thalhofcr, /. c„ I, p. 624.

ministers Adr heads at liturgical functions, thereby following
the Old Law (Lev. 28, 13 fL). The Creeks looked upon the covered head
of slavery, as staves had to leave their heads covered in the nre*™?,,?!?- g

detecto” when an antiphon £ intoned. (DecilX^^y, m "***

GESTURES OF THE HEAD 89

There is no rigid rule which prescribes covering the head when
reciting the Office or when the choir is seated.

2. It is a general rule to cover the head when going to the altar
to say Mass and when returning to the sacristy; 41 also whenever
the celebrant and ministers are seated.

3. When, during solemn Mass, the “Gloria Patri” and “Incarna-
tus” are sung or the names of Jesus or of the Blessed Trinity are
mentioned, the head must be uncovered; also at the incensation. 45

4. When the celebrant performs a liturgical function, he does so
with his head uncovered. This rule is to be observed also at the dis-
tribution of candles, ashes, and palms; but the celebrant and minis-
ters should be seated, with heads covered, when the bishop distributes
these things. 4 n

5. During procession, even though relics of Saints are carried,
the bishop and clergy, except those who carry the sacred relics,
march with heads covered outside the church. 4 ' But in processions
with the Blessed Sacrament no man is allowed to have his head
covered. 48 The last-mentioned rule also holds in processions with
a particle of the Holy Cross. 40

6. When, during Mass or Office, the ministers and master of
ceremonies salute the choir, the latter returns the salute by un-
covering the head, but without rising. 50

7. Concerning the use of the pileolus or skullcap, it has been
decided that it must be taken off in choir when the prelates pass
by the altar, when they genuflect, recite the “Confiteor,” or
are incensed; during the Office, when they themselves intone
psalms or antiphons, read or chant the invitatory, lessons,
brief responsorics, martyrology; during Mass, when they are
sprinkled with Holy Water, when they say the “Gloria,” “Credo,”
“Sanctus,” “Agnus Dei,” while the Gospel is being sung, when
they receive or give the “Pax”; when the Blessed Sacrament is

44 Concerning the Augustinians, the S.R.C. decided that they must cover the head
with the amice (Dec. Auth n. 693.)

45 Thus the rubricists.

4fi Dec. Auth., n. 501; n, 2184, ad 1.

47 Dec. Auth,, n. 1352: "licet."

48 Ibid,, n. 1352, 1841, ad 1; 3276, ad 2, etc.

40 Ibid., n. 1841, ad 1.

60 Ibid., n, 3059, ad VI: “Caput tantum aperiendo, non assurgendo, juxta praxim.”

9 o LITURGICAL ACTIONS

elevated, distributed or carried about; and at the end of the Mass. 51

8. There is also a rule concerning women covering their heads,
viz., when they assist at a sacred function, even though this assist-
ance happens to be within a compartment which has a window to
the church where the functions are performed. 5 2

§ 5. GESTURES OF THE HANDS

The hands as emblems of work and skill had their share in
liturgical functions in Jewish and pagan worship. 53 Christ extended
His Sacred Hands upon the Cross, and before He ascended into
Heaven, lifted up His Hands and blessed His disciples. 54 The
“orans” in the catacombs, a symbol of the liberated soul, extends
her hands. To pray “expansis manibus” was an imitation of Christ's
passion prayer. 55 The gesture of praying with outstretched or folded
hands signifies an ardent desire to be heard or joy or thanksgiv-
ing. 50

Christian liturgy knows four gestures performed by the hands:
they are extended, folded, laid upon an object, or washed. Con-
cerning the stretching out of the hands, the Latin term for which
is “extensis manibus” (not “expansis”), it may be noted that the
Ambrosian and Dominican rituals prescribe a straight expansion in
a horizontal direction, so that the body of the priest forms, as it
were, the letter T. The Roman Ritual calls for a stretching out
of the arms in such a manner that they are even with the shoulders
in height and width. The folding of the hands is done by placing
the palms together, putting the right thumb on the left one and
holding the hands thus joined before the breast. As a general
rule, and unless otherwise prescribed, the hands are folded during
the liturgical functions. Only when the orations are sung or recited
during Mass, are the hands stretched out. Outside the Mass, as in

51 S.R.C., April 4, 1879, ad 1 ( n . 3491).

S.R.C, July 7, 1876, ad IV (n, 3402)*

Greeks and Romans stretched out their hands tnwardc n ,

allude to "icvarc manus” (27, 2; m ,T. T ■ , " , ““ Psalms

Exod. 17, 1 1 ff. 1 7 ’ ’ 33, 3 dassical w ^ Prayer of Moses,

84 Luke 24, 50.

83 Tcrtull., De Oratione, c. 14.

80 Thalhofcr, /. c„ I, 608 ff.

THE SIGN OF THE CROSS

the Office or blessings (<?.£., of candles, ashes, or palms), or in the
administration of the Sacraments, the hands are folded. 57

To lay hands upon persons and objects is a venerable custom used
in the Old and the New Testament, and signifies the communica-
tion of a supernatural power or gift to a person or object or in-
vestiture with a sacred office. 58 The hands are imposed upon the
oblation in the administration of Baptism, Confirmation, ^Drdina-

tion of priests, and in exorcisms. 69

In the washing of hands the real and mystical significance of the
ceremony is obviously cleanliness. It is not necessary to recall the
many purifications of the Jewish rite. The Christians followed this
custom at their private and public worship, but in a more spiritual-
ized manner. 60 According to present usage the priest washes his
hands while reciting the short prayer Da Domine, before Mass,
and at the so-called “Lavabo” with part of Psalm 25 during Mass.
For this purpose he must use the water-cruet, not the basin. 61 The
ablution after Communion is also part of the liturgical washing.
The bishop washes his hands in the basin after Communion, but
not after Mass. 6 " Nor is there any rubric prescribing the washing
of hands after Mass for priests, though custom appears to have sanc-
tioned this practice. 03

§6. The Sign of the Cross 64

Another manual gesture, and the noblest one of all, is the Sign
of the Cross. There are three varieties: (a) the large cross, (b)
the small cross, (c) the air cross. The large cross is traced from
forehead to breast and from the left to the right shoulder. The
small cross is made with the thumb of the right hand on the fore-
head, lips, and breast, impressing the sign of the cross on each part.
The cross made in the air is that by which prelates and priests bless

07 Vcneroni, /. c., I, 254.

58 Numb. 27, 33; Lev. 24, 14; Matt. 9, 13; Acts 13, 3; 19, 6.

69 Thalhofcr, l. c. t p. 612; p. 644 fL

60 Mark 7, 3 f. Tcrtull., Apol., c. 39: De Oral., c. 13; Thalhofcr, l. c pp. 615 f.

07 S.R,C., July 18, 1902, ad 4 (n. 4100).

02 S.R.C,, May 15, 1900, ad 2 (n. 4056).

63 Vcncroiii, /. c„ p. 256.

84 Sec Cath. Encyclopedia , Vol. XIII, 785 f.J Thalhofcr, /. c. I, pp. 629 ff.; Veneroni,

259 f.

LITURGICAL ACTIONS

persons and objects. The Missal says: ,ift “Whenever the priest
blesses himself, he places his left hand below the breast. In other
blessings, when he is at the altar and blesses the oblations ( oblata )
or something else, he places the left hand on the altar unless other-
wise stated. In blessing himself the palm of the hand is turned
toward himself, the fingers are extended but joined, and he makes
the large sign of the cross. When he blesses some object or other,
he points the little finger toward the thing to be blessed and
has the fingers stretched out but joined in the act of blessing. This
is the mode of all blessings .’ 1 The sign of the cross shot! Id never ex-
tend over the head, nor beyond the shoulders; it should be distinct,
cover the oblata, and be made with the body erect.

The Sign of the Cross is one of the most ancient Christian cus-
toms. ,J,: The small cross is the older; the large one was introduced
gradually at the time of the Monophysite controversy (fifth to
tenth century) and became more usual, especially in the liturgy.
It was, from the earliest times, accompanied by some such formula
as: “The sign of Christ”; “In the name of the Father, and of
the Son, and of the Holy Ghost”; “In the name of Jesus”; “In
the name of the Holy Trinity.” As a sign of salvation it is used
forty times in holy Mass, as a symbol of communion with God it
occurs frequently (about nine times ' in the Holy Office. As a

sacramental or symbol of grace it is employed in the administra-
tion of the Sacraments . 67

§ 7- THE LITURGICAL KISS

The kiss was ever regarded as a sign of love and veneration for
persons and objects that were connected by the bonds of nature
or in high position. We meet with the "osculum sanctum " as a mode
of salutation and brotherly love in the letters of the Apostles 63
Both the Eastern and the Western Church introduced this sign of
ove into their liturgies. Besides fraternal love and veneration for

03 Rites celeb. Miss., dt. 3, q. 5,

. 6n ^f c Term] lion's well-known text in De Corona Militis r ,■ "i« 11

in and gome out wh-u^vrr 8 . c * 3- In all our coming

with the Sign of the Pl ° >mCIU ^up.es us, we mark our foreheads

07 Veneroni, l. c .. p. 261.

89 Rom. 1 6, 16; 1 Cor. 16, 20; 1 Pet. 5, 14, etc.

THE LITURGICAL KISS

superiors and sacred objects there is the expression of peace em-
phasized in the so-called “Pax.” This, up to the thirteenth century,
was also communicated by a kiss, when the “instrumentum pads' '
appeared, especially in England. The papal Mass has an elaborate
ceremony of kissing the Pope’s mouth, breast, shoulders, hands, arms,

feet, and knees. 6 y

a) The reverential fas is given to the bishop or celebrant, and
also to sacred objects, such as altar, chalice, blessed things when
receiving them, and the gospel book. Whenever something is pre-
sented to the celebrant— for instance, the thurible— the minister
kisses first the object and then the hand of the celebrant. When
receiving it back the hand is kissed, and then the object .' 0

A reverential kiss is that imprinted on the altar, which in solemn
High Mass is done nine times. It signifies a participation with the
High Priest, Jesus Christ, and devotion to Him who sacrifices Him-
self thereon . 71 In kissing the altar, the celebrant lets his hands
rest on the altar table.

Another reverential kiss is given to the gospel book, or, more
precisely, the beginning of the Gospel text read on the respective
day. When the bishop assists at Mass, in rochet and mozzetta, the
book is carried to him for the kiss . 72 Other osculations are those of
the chalice, paten, sprinkler, incense boat, etc., which also bespeak
the reverence of the persons who handle these objects. The kissing
of the incense spoon is omitted when the Blessed Sacrament is to
be incensed.

b) The Pax or kiss of peace, which is a practical symbol of the
fraternal love emanating from Christ, who is our peace , 73 is given
in accordance with the Roman Liturgy after the prayer: “ Domine
fesu Christe, qui dixisti 74 It must not be omitted in solemn Mass
when the Blessed Sacrament is exposed . 1 5 But it is omitted on Holy

69 Innoc. Ill, De ah. rnyst., 1. VI, c. 6; Thalhofer, 1 . c., I, p. 647 fT.

70 S.R.C., Sept. 16, 1865 (n. 3139): concerning candles and palms. But the rule
stated above is generally given by liturgists, and must be observed also when the
Mass is chanted “coram episcopo”; S.R.C., Sept. 12, 1857. ad 2 (n. 3057).

71 Thalhofer, l. c., I, 662.

72 S.R.C., Aug. 18, 1877, ad 2 (n. 3434). It has been decided that the Gospel should
not be offered for kissing to lay people; nn. 779, 1869, etc.

73 Col. I, 20.

74 The order is described in the Caerem. Episc., 1 . I, c. 24, § 2, etc.

,5 S.R.C., Aug. 30, 1892, ad 4 (n. 3792).

94 liturgical actions

Thursday, probably on account of Judas the traitor, and as a sign
of grief. This latter reason also dictated the omission of the kiss in
Requiem Masses. 76 The “instrumentum pads” may be offered to
male, but not to female, magistrates, no matter of what dignity, 77
Canons must doff their skullcaps when they receive the “Pax.” 73
c) As a sign of reverence and obedience the ring of the diocesan
bishop is kissed when he distributes Holy Communion to the
clergy and the people. Outside his diocese it may, but need not be
done, 79 Pius X granted an indulgence of fifty days to all the faith-
ful who devoutly and contritely kiss the ring of a cardinal, arch-
bishop, or bishop. 30 This applies also outside of liturgical functions.

§ 8. IN CESSATION 81

Incense was used profusely in Jewish and pagan temples. Its scent
was supposed to be a liturgical offering, an act of adoration and
prayer. The Christian idea of sacrifice did not exclude the use of
incense and the most ancient liturgies contain references to incense
used at the altar. But the act of incensing the Gospel, the oblata,
etc., was not introduced into the Roman liturgy until later. In-
censing at the Introit, Gospel, and Offertory became general about
the thirteenth century. A peculiar explanation is given by some
liturgists of the incensation of persons, 82 which is of a still later
date. That the bishop and the celebrant, as the nearest representatives
and partakers of the divine hierarchic and hieratic Victim, should
be incensed, appears obvious, but that other clerics receive two or
one swing of the censer can hardly be explained otherwise than as
an act of duha or adoration in the widest sense, vtz., as a reveren-
tial act on the part of the Church towards her ministers and people.

70 Thalhofer, /. e., I, p. 656.

‘ 7 S.R.C., nn. 1830, 1952, 2105.

78 S.R.C., Jan. 12, 1878. ad II (n. 3488).

70 S.R.C., n, 1342, ad 2.

MSi' S i?V Ma J ch \ 8, 1909 (A - Ap ' S - f » *77).

1 . c., ™63 fCr ’ ' C " ’ PP ‘ 6 * 5 ff ' : Cath ' Encyclopidta ’ VW. 7 i 6 f-l Duchesnc-McClurc,

82 Bona, Rerun liturg., 1 . I, c. 25. n. 9: "non ad dignitatis Dracroeativam

Ut “ imin,m " a '“ * d d.v!L gradfc

INCENSATION

The honor incensi certainly signifies this act 33 It would, there-
fore, seem quite proper if, instead of incensing each canon or priest
or monk 84 singly, each choir side would receive three swings. Thus
an unnecessary prolongation of the services might be avoided— not
to the disedification of the people, at least in this country.

Incensation is done by holding the censer ( thuribulum ) in the
right hand at the height of the breast, and grasped by the chain
near the cover; the left hand, holding the top of the chain, is placed
on the breast. The censer is then raised upward to the height of
the eyes, given an outward and slightly ascending motion towards
the object to be incensed, and at once brought back to the starting
point. This is the single swing. For a double swing the outward
motion is repeated, the second movement being more pronounced
than the first. The number of swings is fixed according to the dig-
nity of the ecclesiastic: the celebrant and prelate receive three
swings, the canons two, other clerics one, 8j seminarians three (but

only in globo, in the form of a cross). 86
The liturgists also lay down some general rules for the accurate

and worthy performance of liturgical actions. These may be sum-
marized as follows:

1. The religious sense and conviction of God’s majesty, as taught
by faith and grounded on the moral virtue of justice, to which
every religious act belongs, should guide the ck

forma nee of the sacred liturgy.

2. He will, therefore, endeavor to acquire a knowledge of the
fundamental rules of liturgy. ‘ le need not, of course, become a
“stickler for rubrics,” which often savors of hypocrisy.

3. The movements of the body, head, and hands should be grave,
but not theatrical, expressive of each action he performs, m blurred
or slurred. A sense of symmetry and an artistic taste are helpful
also in liturgical functions — even at the cost of some little rubrics.

63 Caere m. Episc., 1 . I, c. 23. ,

84 In some monasteries, like Clugny, the monks were formerly incensed at the 3d,

6th, and gth lessons of Matins; Thalhofer, l. c„ I, P- 690.

Why priest-monks receive two swings can only be explained on the assumption

that they rank with canons; but the analogy rests on a weak basts*

60 Ciierem, Episc., l f c* 23, n* 24*

-*■**“« K

LITURGICAL ACTIONS

The rule »iven by St. Benedict for the performance of the Divine
Office may be applied to all liturgical actions: “Mens nostra con-
cordet voci nostrae"— let the mind be in accordance with the voice. 1 ”

§ C). CONDUCT OF THE MEMBERS OF THE CLERICAL CHOIR

Here are some general rules, gathered from various sources, 8 *

which the clerical choir should obser\ e.

'j'foe secular clergy, dressed in cassock, and surplice, enter the

sanctuary two by two, holding their birettas with both hands.

2. When they arrive at the altar, they genuflect two by two in
piano , and having risen, salute one another, and then proceed to
their places, one on one side of the choir, the other on the other
side, and remain standing.

3. No one should enter or leave the choir (without necessity)

■ whilst the celebrant is reciting the “Confiteor,” during the singing

of the prayers, the “Gloria Patri,” the “Incar natus est,” the “Veni
Sancte Spiritus,” the “Adjuva nos,” etc. Should any one enter the
choir at these junctures, he should stop, and kneel or stand, con-
forming himself to the rest of the choir; during the Confiteor, at
the beginning of the Mass, he should remain kneeling till it is
111! finished.

4. During the service the clergy should perform the acts of rever-
ence mentioned above, 89 uniformly and devoutly, with due regard
to symmetry and decorum.

5. If they go to Holy Communion, they should wear stoles accord-
ing to their rank (priests, deacons), and approach two by two, with
heads uncovered, make a genuflection before the altar-steps, and
another after descending from the edge of the platform. Then they
should return to their places in the choir.

6. After the service, the chorales follow the acolytes and, having

made a genuflection before the altar, return to the sacristy in the
same manner as they came.

ST Regula, cap. 19: Vencrom, /. I, p. 284 ff.

Sec Caerem . Epuc., lib. I, which, however, offers no collection or systematic ex-
position of these rules; Maninucci-Menghmi, Manual e Ss. Caere momarum 1911,

Yol I, pp. 9 ff-* Ceremonial 1 /.S., 1894, pp. 135 ff. ; Wappclhorst-Bruegge, Com-
pendium i. Uturgtae. 1925, pp. 200 £.; pp. 500 f.
m Set pages 83 ff*

I HE CLERICAL CHOIR

7. Monastic or religious choirs have their own customs, more or
less in conformity with those of the collegiate or cathedral chapters.
Some religious houses hold a “station” before entering the church.
This depends either on custom or on the structure of church and
house. But the general rules with regard to the reverences are usu-
ally observed by monastic choirs.

§ IO. GENERAL RULES FOR THE ACOLYTES 90

1. Acolytes take the place of the clerics properly called by that
name, and hence are supposed to belong to the clerical state. Cus-
tom and lack of clerics have, however, admitted laymen, and espe-
cially boys and youths, to the service of the altar. These ought to
be of unblemished character, docile, and ofr'a pious disposition.
Women are not allowed to serve at the altar./Even Sisters and nuns
must keep out of the sanctuary, 91 though they may answer the
Mass prayers from beyond the same.

2. At a private Mass there ought to be only one server. At a low
Mass said by a prelate or on a festive occasion, and at a parochial
or conventual Mass, two servers are permitted. 92

3. Acolytes who walk and serve together, should be, as far as
possible, of equal size. They should be dressed in cassock and sur-
plice at least for solemn occasions. 92

4. They should be in the sacristy about ten or fifteen minutes
before the service begins and make a short adoration before the
Blessed Sacrament. They should observe silence in the sacristy, and
if it is necessary to speak, employ a low tone of voice.

5. Their bodily posture should be always erect with the heels
close together, somewhat like soldiers. When they genuflect or
kneel, the body and head should not be bent, except when a double
genuflection calls for an inclination,

6. When deacon and subdeacon are employed, the acolytes should
aid them in vesting; they should do the same for the priest when

90 Sec Martinucci-Menghini, l. c., I, p. 113 ff-; Wappclhorst-Brucgge, A c„ p. 198 £.;
212 f.; Hartmann, Repertorium Rituum, 1898, p. 760 ff.

91 S.R.C., Aug. 27, 1836, ad 8; March 18, 1899, ad VI (nn. 2745, 4015).

92 S.R.C., Sept. 12, 1857, ad VII, n. 3059).

03 Caer. Episc., 1 . i, cap. XI, n. 8.

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liturgical actions

he functions alone. They should furthermore assist the priest and
ministers when they sit down or arise during the sacred functions.

7. At a signal given by the master of ceremonies, they should take
their candles, and, meeting together, bow to the cross or to the
chief picture in the sacristy, then, with their eyes modestly cast
down, precede the clergy to the altar at a moderate pace. The first
acolyte, at the right of his companion, holds the knob of the candle-
stick with his right hand, and the foot with his left; the second
holds the knob with his left and the foot with his right. When they
arrive at the altar, they make a genuflection on the floor, then
separate and go to the corners of the steps, where they stand facing
each other.

8. The acolytes, as a rule, should always stand. However, when
the celebrant sits down, the servers may also be seated. Whilst the
celebrant is singing or reading, the acolytes keep their hands joined
before their breasts; at other times they keep them folded. In the
choir the bow is generally made, first on the Gospel side and then
on the Epistle side, beginning always with the greater dignitary.
In carrying the torches, the acolytes hold them as follows: the first
acolyte, being on the right hand of the other, holds the torch in his
right hand, while his companion holds it in his left hand; when
one hand only is occupied, the other is held open on the breast.
When they present anything to the celebrant, they kiss it before
they present it; and also when they receive it from him (ex-
cept in Masses for the dead). In passing the altar when going
for the torches, they make a genuflection. Servers— this also holds
for lay-brothers — should not attempt to hear several Masses whilst
they serve one, lest incongruous movements be made, and both
celebrant and server become distracted. Lastly, they should answer
in an audible and distinct voice.

9- Acolytes are not allowed to open the Missal or point out the
Mass prayers in private Masses. 94

10. With regard to genuflections the following rules are to be
observed :

a) A simple genuflection (with one knee) is made before the

® 4S .R.Q, Sept. 7, 1816, ad 5 (n. 2572). Neither should priests or clerics in higher
orders, if serving private Masses, prepare or wipe the chalice (ibid., a. 6) g

i %_».

THE CLERICAL CHOIR

altar where the Blessed Sacrament is reserved- before the cross
of the main altar— in passing by an altar where Mass has reached
the time of the elevation, provided one is aware of that moment —
as often as the priest makes a genuflection, for instance, when
reading the Epistle or Gospel that prescribes a genuflection.

b) A double genuflection is made during the introductory pray-
ers of the Mass, at the “Suscipiat” (Offertory), at the last blessing,
and at the incensation of the Blessed Sacrament. Furthermore, the
acolytes kneel and bow when they pass by an altar where the
Blessed Sacrament is exposed or where the elevation is just going
on (in which case they must kneel until after the elevation and adora-
tion of the Precious Blood), and when they pass by a priest who is
distributing Holy Communion.

11. The inclinations must be made according to the rules stated
above. 05 In particular:

a) The profound inclination is made before the crucifix when
leaving and returning to the sacristy.

b) The moderate inclination is made at the words, “Deus tu con-
versus,” until the priest ascends the altar, or when the acolytes
pass before a side altar where the Blessed Sacrament is not reserved.

c) The minima or slight inclination is made at the mention
of the Holy Names, at the “Dominus vobiscum,” the “Et incarnatus
est,” the “Gratias agamus Domino Deo nostro,” and the “Agnus
Dei” When the acolytes approach the Epistle or Gospel side, they
make this inclination towards the celebrant — or whenever they
offer him something — at the last blessing.

05 See pages 86 5 .

TITLE II

THE DIVINE OFFICE 1

From the early days of the Church, the divinely inspired Psalms
have contributed marvelously to fostering piety among the faithful
who offered “the sacrifice of praise always to God, that is to say,
the fruit of lips confessing to His name.” 2 Just as the Psalms
played a conspicuous role in the Old Testament, so they also do in
the sacred liturgy and the Divine Office. Justly, therefore, have the
decrees of the Roman Pontiffs, the canons of councils, and monas-
tic laws prescribed that both the secular and the religious clergy
should chant or recite the entire psalter every week. Pius X in
“Divino afflatu' returned to this practice in his reform of the
Breviary.

The Divine Office may be defined as the sum total of the public
prayers prescribed by law for ecclesiastical persons, to be said in
the name of the Church . 3 Breviary is the name of the book which
contains these prayers. This name does not date back beyond the
eleventh century.

1 See Batiffol, Histaire dti Brcviatrc Remain , 1893; S. Baumer, O.S.B., Gcschichte da
Breviers, 1895; Duchesne-McClure, L c., p. 446 ff.; Veneroni, A ianualc di Uturgta,
1827. Vol. II.

2 Hcb. XIII, 15.

d See Layman apud Veneroni, /. c„ p. 18. It is a duty for those consecrated to God,
and it is called "divine” because its object is God and its end supernatural; Veneroni,
l, c., II, p, 18; Can. 2256, n. 1.

Chapter I

HISTORICAL DEVELOPMENT

As the seasons determine the course of the liturgical year, so does
the day determine the canonical hours. Day may signify the time
from the rising to the setting of the sun (the natural day), or it
may signify the span of 24 hours which constitutes the civil day.
This was variously reckoned by the ancients, either from morn-
ing to morning (Babylonians), or from sunset to sunset (Greeks),
or from midnight to midnight (Romans). The Hebrews borrowed
the twelve-hour day from the Babylonians, but apparently adopted
the Roman method of dividing the night into four vigils. In the
tabernacle as well as in the temple the day was hallowed by three
hours of sacrifice and prayer. The first, the sacrificitim juge, was
held between the rising of the sun and the third hour (about nine
o’clock ’ ; the second ( minchah or meal offering) at about noon-
time, or a little later; the third, or sacrificium vespertinum, began
after the ninth hour (between three and four o’clock . During and
after the exile two hours of public prayers were observed, although
the restored temple service retained the three hours. 4

Various periods have been assigned to the historical development
of the Divine Office.

1. The Patristic Age. The Acts of the Apostles report that the
Apostles met in prayer at the third, sixth, and ninth hours/* The
synagogal 'not Temple) service was adopted by the Christians.
This service consisted of four elements: lections, chants, homilies,
and prayers. Besides the shema (a kind of symbolism), some Psalms
were sung at the morning and evening offering. On the Sabbath

* See Baumer, /. c,, pp. 19, 34. Some ancient terms for special hours are: gaUicinium
— cockcrow; diluculum or ortus solis — incipient morning; mawe^^-e arly morning, in
summer from 5 to 8 or 9 o’clock, in winter from 7 or 8 to 10 o’clock; vespera — from
sunset to the appearance of the evening star ( vesper ); lucernarium — when the lights
were lit, or the first night hours.

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day the Canticle of Moses, Audite each, quae loquor (Deut.
XXXII), was sung in the morning and the "Cantemus Domino”
in the evening. Then followed a reading from the law or the
prophets,” to which was added an explanation or homily, 11 Pie
three hours of the day, tierce, sext, and none, were observed quite
generally, although they still were of a private character. The
bishop and the clergy in particular observed them. In the fourth
century, they were adopted by the ascetics ( monazontes in the Pare -
grinatio Etheriae ), that is, the monks attracted special attention to
them. The practice in the monasteries, however, was neither uni-
versal nor uniform. Most monks set the morning prayer at a rather
early hour, at cockcrow; this, therefore, became Matins in the
modern acceptance. 7

The Western Church received the impetus from the Orient, and
St. ferome appears to have been instrumental in the reform activity
of Pope Damasus (366-384) concerning the Roman Liturgical Of-
fice. How far his reform extended cannot now be ascertained.^ But
we learn from Cassian ( -j- c. 435) that the monasteries of the
West held Matins, Lauds, Prime, Tierce, Sext, None, and Vespers. 9

St. Benedict ( -f- 543) not only ordered and shortened the canon-
ical hours, but also influenced the cathedral churches to adopt the
monastic curriculum. From Monte Cassino his “Opus Dei” was
transferred to the Lateran and other basilicas in and near Rome.
Benedictine missionaries carried it to other countries. What the
Patriarch of the West added was Compline; but his chief merit
consists in building a harmonious structure of psalmody which was
not too heavy a burden and pretty evenly distributed. The logical
sequence of hymns, psalms, lessons, versicles and orations for matins
and little hours was his work, while for Lauds and Vespers the
usage of the Church was retained. The words of the Psalmist were
his ideal and discretion formed his guiding principle. 10 “When at

! Duchenc-McCliire, /. c.,pp. 47 f.; Baumer, /. c„ p. 36.

Accord ini; to the Perregnnasio Etheriae ( Silviae ), it would seem that at Jerusalem
^l. m ° nas0 ^ cs wcre P the church from about one or two o’clock until daylight, and

** Burner? ‘°°- <W ‘ Heracus * P^gnnalio. 1929.)

"cPp ^stituns, I. Ill, c. 4. (Migne, P.L., 49, I26 .)

fuendum ubi.‘* (Baumer, L c.. p. 169.) ’ * C C sur S cbam ad con-

t* :

. A

HISTORICAL DEVELOPMENT

105

length uniformity was arrived at, it was due to the influence of the
Benedictine Rule, and especially to that 01 the great Roman monas-
teries which had sprung up, the basilicas of the Lateran, the Vatican,
and Santa Maria Maggiore ” 1 1

2. The second period, from Gregory the Great to St. Pius V,
is signalized by the reforms of the former Pontiff and by those in-
troduced by Gregory VII. Some additions, especially in the guise
of tropi, were made and the Office grew longer. Gregory V 1 1 purged
and shortened the longer lessons. At that time also the name Bre-
viarium was adopted for the Office Book. 12 A tendency to shorten
the Roman Breviary still more manifested itself in the Roman
Curia after the twelfth century. There were then two breviaries,
one of the Roman Church and the other of the Roman Court. This
caused quite a little confusion, which was increased by the adoption
of the Roman Court’s office by the Friars Minor in the middle of
the thirteenth century. The most important change was marked by
the insertion of the legends of many Saints and by curtailing the
lessons taken from Holy Scripture. In the fifteenth century, owing
to a certain individualism and many mistakes that had crept into the
text, the Breviary became very greatly diversified in various coun-
tries. Some changes in the hymns were ordered by Leo X, but the
result was ridiculous. Somewhat more radical were the reformatory
efforts of Cardinal Quinonez. 13

3. The third period comprises the reforms from the Council of
Trent to the revision made tinder Pope Pius X . The Fathers of
the Council felt the need of reforming the various Breviaries, and
especially of introducing some kind of unity into them. The rubrics
ret juired more system, die structure of the official prayerbook greater
simplicity, the legends of the Saints a thorough revision, the Sun-
day as well as the ferial offices more prominence, and Holy Writ a
more extensive consideration. The Fathers of the Council wisely
entrusted this delicate and laborious task to a well selected com-
mission. 14 We need not enter into the results of this combined

u Duchesnc-McClure, L c., p. 452.

12 In the Micrologus, a. d. 1086. (Baumer, /. c., p. 600.)

13 See Baumer, /. c„ p. 392 ff. The new Breviary has something in common with
the ideas of Quinonez.

14 Baumer, /. c., p. 410; 416 tf.

io6

THE DIVINE OFFICE

work. Those who were accustomed to say the Office before 1913
are well acquainted with the structure of the Breviary before the
promulgation of the “Divino affLifu.” The Constitution of Pius V,
" Quod a nobis,' July 9, 1568, abolished al! Breviaries which did not
exist 200 years before the promulgation of said Constitution, but
left it also to the decision of bishops and their chapters whether
or not to adopt the Breviary prescribed by St, Pius V. Later at-
tempts at reform were directed only to certain parts of the Breviary,
not its general structure. Thus the edition published May 10, 1602
(Constitution “Cum in Eccle si a" ) amended the Latin text accord-
ing to the Vulgate and corrected some glaring mistakes in the
legends. The reforms introduced under Urban VIII also touched
the lives of the Saints and especially the forms of the hymns. 13
Benedict XIV undertook to amend the Breviary, but was prevented
by death (1750) from putting the finishing touches to his work. The
Vatican Council seriously considered some improvements, which,
however, were not made. Leo XIII enriched the Breviary with new
offices of Saints and new votive offices, and raised the rank of some
of the feast days, 1 Otherwise the Breviary remained as it was left
by the reform of St. Pius V.

4 * rius a, wno had been a pastor almost from the day of his
ordination, on the feast of All Saints, 1911, issued his Constitution
"Divino afflatus wherein he says that, first and above all, the time-
honored readings from Holy Writ together with the responsories
corresponding to the respective season should again obtain the
place of honor, and, secondly, that the ancient Mass Liturgy of the
Sundays and Ferial Days, more especially those of Lent, should be
restored to their former dignity. He further ordained that by the re-
citation of all the Psalms each week the veneration of the Saints
should suffer no detriment, and, on the other hand, the burden of
reciting the Divine Office should be made lighter for the clergy.
The day on which the obligation of reciting the Office according

r » bnCS . bega "’ W3S Jan - J > W The clergy who arc
obhgcd ,0 follow the new rubrics are all clerics, secular as well as

year; in 1568 Pope Pius limited the number to8 5 untoLe^ ' V”' ' itUrgiCal

to the limit; sec Eccl. Review, 1912, Vol. 46, p 442 d L X 11 lhc incrcai « went

HISTORICAL DEVELOPMENT

107

regular, who were wont to recite the Roman Breviary published
I ,y St. Pius V and reformed by Clement VIII, Urban VIII, and Leo
XI [I. Abrogatory and derogatory clauses are added, so that no es-
cape was possible. Also the penalties are stated against those who
fail to recite daily the canonical hours. The rubrics laid down in
this Constitution are the directive guides in the explanation added.
For the rest, the recitation of the Breviary should be taught in the
seminaries.

Chapter II

STRUCTURE OF THE BREVIARY

The Breviary consists of preliminary rubrics, the ordinarium, the
psalter, the commune temporis, the proprium Sanctorum, and the
commune Sanctorum. The rubrics direct the cleric in the proper
recital of the Office, either publicly or privately. The following parts,
viz.: the seasons and feasts, have a certain interrelation, and are
determined by their rank. The rank, on its part, fixes the occurrence
and concurrence of the feasts throughout the year. The Commune

Sanctorum is a general code for reciting the Office on the feastdays
of Saints.

§ I. THE CALENDAR OF THE LITURGICAL YEAR

One part of the four into which the Breviary is divided contains
a rubric that reads: "de anno et ejtts parti bus."

In the medieval schools the " computus ecclesiasticus, ’ ' or reckon-
ing of time, constituted part of the clerical training. 1 Now-a-days,
ready-made tables added to the Breviary, render this mathema-
tical task easier. However, a few remarks on the Christian cal-
£i|dar may not be superfluous.

i. The ecclesiastical calendar, now almost universally adopted, is
unisolar, consisting of 12 months, or 52 weeks, or 365 days, or,
more precisdy, of 365 days + 5 hrs., 48 min, and 51 seconds.^
The difference between the lunar and solar year amounts to 11
days and has called for various reforms. The two more important

XIII 'T ° U1US Caesar (+ 44 6 -c.) and Pope Gregory
XIII, whose plan went into effect in t 5 82. When the Julian Calendar

CoS or“S^S;S^S" U! . MaurUi ’ in PJ -- *'

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etesiatdco, 1865. rrooemium Brcmani et Missalis de Compute ec-

2 See Can. 32,

CALENDAR OF THE LITURGICAL YEAR

was introduced, the equinox of spring fell on the 22nd of March;
when the reformation of the calendar was made, in 15! fb, it
had retrograded to the nth, or ten days. In order to restore the- equi-
nox to its former place, Pope Gregory XIII directed ten days to
be suppressed in the calendar, so that the 4th of October was im-
mediately followed by the 15th of October, 1582. As the error
of the Julian intercalation was now found to be three days in
every 400 years, the Pontiff ordered the intercalations to be omitted
on all the centenary years, excepting those that are multiples of
400. According to the Gregorian rule of intercalation, therefore,
every year of which the number is divisible by 4 without a re-
mainder, is a leap year, excepting the centurial years, which are
leap years only when they are divisible by 4 after omitting 1 be two
ciphers. Thus 1600 was a leap year, but 1700, 1800, and 1900 were
common years; 2000 will again be a leap year. 3 From the Roman
calendar we have borrowed some terms for dates that have pardy
entered our ecclesiastical calendar, viz., the “indictiones” and the
dating of the days of the months. A cycle of 15 years is called an
indiction, which term is taken from the imperial proclamation of
a census of re-appraised landed estates ( indicere censutn). The
Roman, which is also the ecclesiastical, indiction begins with
January 1st, 312. The number of the indicrion is found by sub-
tracting 312 from the current number of the year and dividing
the remainder by 15. Thus the formula may be expressed thus:

1929-312

107, with a remainder of 12. Consequently the year

1929 is the 12th indiction.

Another strictly Roman custom is the way of dating the days
of the month according to calendae, nonae , idus. The calendae al-
ways fall on the first day of the month. But the idus and nonae
differ as to their set date in four months of the year, viz., March,
May, July, ( ctober.’ The nonae of these four months fell on the
7th day of the month, the idus on the 15th day, while in the other
months they fell on the 5th and 13th of the month, respectively.

Sec the Rubrics in the Breviary, Pars Hie nudist Hartmann, /* c*, pp. 13 ff.; En-
cyclopedia Britannica, 1899, Vot IV, s . v. t ‘‘Calendar,’* pp. 66 7
1 The memory is assisted by the mnemonic word; "miimo/ 1

2 *

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THE DIVINE Oi’FICE

In the Breviary there are some tables which contain calculations
for every day of the year, with special reference to Easter. Thus,
there is one called Tabula Paschalis Nova Reformata; another is
named Tabella Temporaria Festorum Mobilium. In this latter we
notice in the first column the current year, say 1929; then in the
second column the letter “f,” or the littera dominical is; in the third
column there is the number 11, or aureus ntt merits; the fourth
column contains the epactae. Then follow the principal moveable
feasts. The fourth column determines the indictions, and the last
column puts down the littera martyrologii.

1. The Littera Dominicalis or Sunday Letter, There are seven

letters, one for each day of the week: a, b, c, d, e, f, g. Since the

year consists of 365 days, or 52 weeks plus one day, two successive

years cannot begin with the same day. The first letter (a) always

falls on Jan. 1. Consequendy the letter which is assigned to the first

Sunday, and hence to every Sunday of the year, is the Dominical

Letter. For instance, in 1929 New Year's Day, a, fell on Tuesday.

Therefore, the Dominical letter for 1929 was f. But a leap year has

two letters, of which the first one rules up to Feb. 24, and the other

to the end of the year. Thus, in 1928 the Sunday letters were a
and g.

2. The Aureus Numertts or Golden Number. The ecclesiastical
calendar needed the lunar month in order to determine the date of
Easter Sunday, and therefore adopted the lunar cycle invented by
Menton, a Greek astronomer (432 b. c.) . He found that every 19th
year the new moon falls on the same day of the month. This dis-
covery pleased the Athenians so highly that they indicated the num-
ber of the current year in golden figures, therefore called the Golden
Number. To find the Golden Number, say for 1929, add 1 to the

. € '&'* x 9 2 9 > divide the sum 19-9 d - 1 or 193® by 19; the quotient

is the number of cycles elapsed (101), and the remainder (n) is
the Golden Number. ! V j J m

. 3 ' ^ actae - * word of Greek origin, signifies idles adjecti,” addi-
tional or supplementary days. These result from the difference be-
tween the lunar and the solar year. Thus, in case a new moon falls

1 p.’ eginning of the solar year, the lunar year would

end on Dec. 20th, while the solar year would still run eleven days.

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CALENDAR OF THE LITURGICAL YEAR

T; r moon, therefore, will be eleven days old on the first day of the
following year, and twenty-two days on the first of the third year.
The numbers 11 and 22 are, therefore, the “epacts" of those years,
respectively. The “epact” of the fourth year would be 33; but, in
consequence of the insertion of the intercalary month in each
third year of the lunar cycle, this “epact” is reduced to 3. In like
manner the “epacts” of all the following years are obtained by
successively adding eleven to the “epact” of the former year, and
rejecting thirty as often as the sum exceeds that number. The
cycle of 19 years is taken as the basis and limit. If the “epact” is
30, i. e., equal to a month, a zero or asterisk is its mark, as may be
noticed in the Breviary under the year 1930 in the tabella temporaria.
For the rest, all the “epacts” are noted there.

4. The Littera Martyrologii or Letter of the Martyrology indicates
which luna must be read at the recital of the Martyrology. There
are thirty letters. The table of the Roman Martyrology tells us
that, in order to find the luna , the Golden Number or the epact
must be sought. However, the matter is simplified by the tabella
temporarium festorum mobilium. For in the last column of this
table the letter of the martyrology for a number of years to come
is already set down. The “Ordo” also contains the number. Con-
sequently if, as in 1929, the letter is u, you will find the luna under
the letter u as given for the respective day. For instance, for March
2d we read: Sexto Nonas Martii, luna vigesima prima, or seven
days after the full moon.

5. All these tables, numbers, and letters, turn around the cele-
bration of Easter. Concerning this, the Council of Nicaea laid down
the following rules: (a) Easter must be celebrated on a Sunday;
(b) This Sunday must follow the 14th day of the paschal moon,
so that if the 14th day of the paschal moon falls on Sunday, then
Easter must be celebrated on the Sunday following; (c) The Pas-
cha’ Moon is that of which the 14th day falls on or next follows the
day of the vernal equinox; (d) The equinox is invariably fixed on
the 2 tst of March. These rules are now fixed according to the
epacts. But Easter can never come earlier than the 22nd of March,
or later than the 25th of April. 5

5 Encyclopedia Brit an nica, l. c.

1 12

THE DIVINE OFFICE

§ 2, DISTINCTION AND RANK OF OFFICES

The liturgical character of the Divine Office is first and above
all determined by seasonal and festal Offices. Now, there are vari-
ous ranks of both seasonal and festal days which should be prop-
erly distinguished and have their own degrees.

1. The seasonal office is either of the Sunday or of the feast
attached to the season proper, or of the feria. 0 Feasts, in the strict
sense, would therefore be those festal days which have no connec-
tion with the liturgical character of the year. However, common
parlance has given this term also to such, celebrations as are in-
timately connected with the liturgical season, for instance, Christmas
and Easter.

2. The Breviary also has a list of preferments for the different
days of the liturgical and festal year. The reasons for this prefer-
ment are stated thus: Higher rite, primary and secondary quality,
personal dignity, external solemnity. 7 But these reasons may over-
lap, as is clearly perceived in the table of the rank of feasts assigned
in the Breviary. The distinction is as follows:

I. Donunicae m a jo res or major Sundays, which are again divided
into those of the first and those of the second class. First-class Sun-

days are: the first Sunday in Advent, the four Sundays of Lent,
Passion Sunday, Palm Sunday, Easter Sunday, Low Sunday, and
Whitsunday. Second-class Sundays are: the second, third and fourth
Sundays of Advent, Septuagesima, Sexagesima, Quinquagesima.
All other Sundays are minor or ordinary Sundays.

The so-called major Ferial Days are divided into three orders: of
the First Order are: Ash Wednesday, and Monday, '/uesday, and
Wednesday of Holy Week. Of the Second Order are: the Ember
Days of Advent, -the Ferial Days of Lent, the Ember Days of Sep-
tember, ffie Monday of the Rogation Days. Of the Third Order
m-e: Ferial Days of Advent, and those after Septuagesima. The

nv V? e ^ rst class are those of Christmas and Pente-

cost. The only one of the second class is the vigil of Epiphany.

° f T* ° r holida > s = “ ecclesiastical language
4s, £ ' WCCk: “ lltUrBical scnsc * — vvccl

7 Rubricae ex "Divino afilaiu,” tit. I, n. j.

DISTINCTION AND RANK OF OFFICES 113

II. Feasts are divided into classes (primary and secondary),

doubles, semidoubles, and simples.

Primary Doubles 0} the First Class are: Christmas, Epiphany,

Easter with the three days preceding and the two days following
it, Ascension, Pentecost and the two following days, Trinity Sunday,
Corpus Christi, Sacred Heart, 8 Jesus Christ the King, 9 Immaculate
Conception, Annunciation, Assumption, Nativity of St. John the
Baptist, Feast and Solemnity of St. Joseph, SS. Peter and Paul, All
Saints’ Day, the dedication of a church and its anniversary, the
anniversary of the dedication of the cathedral church, the titular
feast of a church, the titular feast of the cathedral church, the pa-
tronal feast of a town, city, diocese, province or nation, the feast
of the founder of a religious order or congregation.

Primary Doubles of the Second Class are: Circumcision (New
Year’s Day)- Transfiguration, Dedication of the Lateran Church,
Purification, Visitation, Nativity of the B.V.M., St. Michaels Day,
the feastdays of the other eleven Apostles, St. Marks, St. Lukes,
St. Stephen’s, Holy Innocents, St. Lawrence’, St. Joachim’s, St.

Ann’s.

Secondary Doubles of the Second Class are: Feast of the Holy
Name of Jesus, Invention of the Holy Cross, Precious Blood, Seven

Sorrows (Sept.), Holy Rosary.

Primary Major Doubles: Octave of each primary feast of the first
class. Dedication of SS. Peter and Paul’s, Dedication of S. Maria
Maggiore, Presentation of the B.V .M., Guardian Angels, Decolla-
tion of St. John the Baptist, St. Barnabas, St. Benedict, St. Dominic,
St. Francis of Assisi, St. Francis Xavier, Feasts of the minor pa-
trons.

Secondary Major Doubles: the Octave of each secondary feast of
the first class. Exaltation of the Holy Cross, Seven Sorrows (in
Lent), Apparition of the 1mm. Cone, at Lourdes, Scapular of Mt.
Carmel, Holy Name of Mary, Ransom feast of the BA .M., Appari-
tion of St. Michael the Archangel, Chair of St, Peter at Rome and
Antioch, Chains of St. Peter, Conversion of St. Paul, Commemora-
tion of St. Paul, St, John’s before the Latin Gate.

8 S.R.C., Jan. 29, 1929 (A. Ap. S., XXI, 27).

9 S.R.C., Dec, 1 2, 1925 ( A , Ap* S. f XVII, 668).

THE DIVINE OFFICE

1 14

Doubles or Semidoubles of primary rank are: the octave of any
primary double of the second class, all the feast-days or quasi-
feast-days of Saints.

Secondary Doubles or Semi-doubles are : the octave of each sec-
ondary feast of the second class, the Stigmata of St. Francis, In-
vention of St. Stephen’s Relics, all the feasts of the Lord or of the
B.V.M. celebrated under a special title, or of Saints, besides their
proper day, as for instance, of invention, transfer, patronage.

Simple feasts, lor instance, S. Maria in Sabbato, are not enumer-
ated. 10

As to the historical foundation of this gradation, it may be said
that it is not entirely new, although additional ranking is clearly
perceptible. The main reason for distinguishing the rank of a feast,
of course, lies in the personal dignity. Therefore the feasts of our
Lord hold the first rank, and among these the feasts the object
of which presents our Redemption, take the first place. Thus Easter
and Christmas are the highest in rank. After these follow the
feasts of the Blessed Virgin Mary, the Angels, St. John the Baptist,
St. Joseph, the Apostles, the Evangelists. 11 It is said, not without
reason, that in ancient times only two classes of offices were dis-
tinguished, viz., festal and ferial. 12 The difference between duplex
and simplex is of venerable age. For on a higher feast which fell
on a weekday two ottices were sung, as we learn from Amalarius
of Metz, or at least double Matins and Lauds. 13 Whether this ex-
planation is the true one is, however, controverted. Other authors
maintain that the duplication of the antiphons is the distinctive
reason. 14 Be that as it may, St. Pius V established three classes of
double feasts: (r) first class, (2) second class, and (3) simply
double. Clement VIII inserted a fourth one, viz., the duplex mains
between (2) and (3), and raised some feasts from the rank of
simple to that of semidouble, for instance, the feast of St. Polycarp. 15

This ranking of dignity has caused complications in the rubrics

r,™ which k i ~ *"*«•

T£ **%!££ " tM “ ° f * “ proenbed by P ius

13 De ordine annphonarii , cap. 15.

p ■■ P* 34 °; v eaerom, I. c., p. 63; The Clergy Review, 1931 , pp. 151 if.

DISTINCTION AND RANK OF OFFICES

1 15

or rules according to which these feasts are to be celebrated. Two
main features may be considered in the relation of one feast to an-
other : two or more offices may fall on the same day, or one feast
may follow another immediately. In the first case there is occur-
rence, or a clashing of two offices on the same day; in the second
case there is concurrence , or a clashing of two offices, one of which
follows the other immediately, so that the second Vespers of the
preceding feast runs a race with the first Vespers of the immedi-
ately following one. The occurrence of feasts may be either inclu-
sive or exclusive. It is inclusive when the major feast predominates
and the other feast is simply commemorated. It is exclusive when
a transfer of one of the occurring feasts is required. This transfer
may be perpetual or accidental. A perpetual transfer must be made
in the case of a particular or local feast coinciding with a feast
of the universal Church. Thus if the titular feast or the patron
(founder’s) feast of a religious order occurs on the same day as
a feast of the same rank celebrated by the whole Church, the latter
prevails. The transfer is accidental when a feast in a certain year
falls on a day assigned by the Calendar of movable feasts to the
same day: for instance, in 1929 the Annunciation fell within Holy
Week, and was therefore transferred to the Monday after Low
Sunday. 16 The various editions of the Roman Breviary since 1912
have tables for occurrence and concurrence of feasts. The edition
of 1923 has the following

A. Table of Occurrence

To explain this table, we find ten different kinds of ranking of-
fices in the column placed perpendicularly, viz., double of first and
double of second class. Then, put in a vertical row, we observe 17 col-
umns of numbers. These numbers refer to the rules laid down below
the lowest ranking feasts, viz., immediately below the simplex. Be-
low the numbers we see 17 differently classed feasts. Now read, for
instance: if a feast of the first class double occurs on the same day
with a Sunday of the first class {si occurrat eodetn die duplex I
classis et Dominica l classis), you have to look up the last number

lfi See Vcncroni, /. c., II, p. 1 1 5 f.

THE DIVINE OFFICE

to your right in the last perpendicular column and the first vertical
column of numbers. There you will find n. 6. In the rules placed
immediately below “Simplex” we find: officium de 2, translatio
de 1; viz., the Sunday office is preferred and the first-class double

is transferred.

There are also some zeros (0) to be noticed, for instance, the
tngilia communis clashes with a common Sunday or the Vigil of
Epiphany. This zero means that no occurrence is possible, nor con-
currence either, for that matter.

With regard to the precedence of offices a new table has been
published in the edition of the Roman Breviary of 1923 as follows:

1. Sundays of the First Class.

2. Primary Feasts of the First Class of Double Rite throughout
the Church universal.

3. The Circumcision of our Lord — Ash Wednesday — all the
Ferial Days of Holy Week — the Days within the Octaves of Easter
and Pentecost — the Vigils of Christmas and Pentecost,

4. The Octave Day of an ' )ctave of the Second Rank.

The foregoing Privileged f offices never yield precedence to other
Offices.

5. The Dedication and Titular Feast of one’s own church— the
Principal Patron of a place— : he Titular Feast and the Feast of
the Holy Founder of the Order or Religious Congregation.

6. Other Feasts, if there be any, which are Primary of the Double
Rite of the First Class for the place.

7* Feasts which are Secondary of Double Rite of the First Class
for the place.

8. Sundays of the Second Class.

9. The Days within the Octaves of the Second Rank.

10. Feasts that are of the Second Class Double Rite.

tU Feasts of our Lord of Major Double Rite.

12. Minor Sundays and the Vigil of Epiphany.

13. The Octave Day of an Octave of the Third Rank, or of a
Common Octave, which is of Major Double Rite.

14. Feasts of Major Double Rite which are not of our Lord.

15. [Feasts of Minor Double Rite.

DISTINCTION AND RANK OF OFFICES

117

16. Feasts of Semi-double Rite.

17. The Days within the Octaves of Christmas or Ascension.

18. The Days within Common Octaves.

19. The Major Ferial Days and Vigils.

20. The Octave Day of a Simple Octave, i.e., of a Feast of the
Second Class.

21. The Saturday Office of the Blessed Virgin Mary.

22. Feasts of Simple Rite,

Accidental Occurrence and Transfer of Feasts

The Rubrics of the “Divino afflatu” state the rules which deter-
mine rank and transfer, according to rite, primary and secondary
quality, personal dignity, external solemnity, the quality of proper
of a feast. A feast is said to be proper to a place when it is the
titular or patron feast of a church, or of a Saint whose body or any
notable authentic relic is preserved in that place or church. Then
the rules are assigned thus (title III) :

1. Major Sundays of the First Class, whatever Feast may occur
on them, always retain their Office; Sundays of the Second Class
give way only to Double Feasts of the First Class, in which case the
Commemoration of the Sunday is made in Vespers, Lauds, and
Mass, together with the ninth Lesson at Matins.

2. On Minor Sundays, or ordinary Sundays throughout the year,
the office of the day is always to be said, unless there occurs a feast
of Our Lord, or a Double of the First or Second ( lass, or an Oc-
tave Day of a Feast of Our Lord, in which case Commemoration
is made in the office of the Feast or Octave-Day of the Sunday in
Vespers, Lauds, and Mass, with the ninth Lesson at Matins. If
the Sunday within the Octave of the Nativity occurs on the Feast
of St. Thomas, B. and M., or on the Feast of St. Sylvester, B. and
C., the office of the Sunday is said with the commemoration of the
occurring Feast; in which case on Dec. 30, in the Office of the
day within the Octave, the Lessons of the First and Second Noc-
turn are taken from the Feast of the Nativity, with the Responsories

the divine office

of the Sunday. With regard to the Sunday which falls between
the Feast of the Circumcision and the Epiphany no change is to

be made.

3. Doubles of the First and Second Class, which are hindered by

some Major Sunday or by some higher Office, are to be transferred
to the nearest following day which is not itself a Double Feast
of the First or Second Class, or an Office excluding such a Feast,
saving however the privilege conceded by the rubrics to the Feasts
of the Purification and Annunciation of the and of the

Solemn Commemoration of St. Joseph.

4. Double Major Feasts of whatever dignity, and Double Minor
Feasts of Doctors of the Church, can no longer be transferred.
When they are hindered, Commemoration is made of them, as the
Rubrics prescribe for other hindered Double Minor Feasts (with
due regard to what is laid down in the following paragraph con-
cerning the omission on Sundays of the ninth historical Lesson),
unless they happen to occur on Doubles of the First Class, in which
Commemoration is to be made of no Office, except that of the
occurring Sunday, or Ferial, or of a Privileged Octave.

5. If on a Major Sunday there occurs a Major Double or Minor

Office, or a Semi-double or Simple, the Office of the Sunday is to

be said and Commemoration made of the occurring Office in both

Vespers (but only in First Vespers for a Simple Feast), Lauds,

and Mass, without the ninth historical Lesson. So also the Sunday

Office is to be said on Minor Sundays, unless there occurs on them

any Feast of our Lord, or any Double of the First or Second Class,

or the Octave Day of a Feast of our Lord, in which case, as has

been said above in no. 1, the Office is to be of the Feast or of the

Octave-Day, with the Commemoration and ninth Lesson of the
Sunday.

6. The day on which the Commemoration of all the Faithful

Departed is celebrated, excludes the translation of any feast what-
ever.

Perpetual Occurrence and Transfer of Feasts

arc determined in tide IV of the Code as follows :

1. AU Double Feasts, Major or Minor, or Semi-doubles, which

DISTINen iON AND RANK OF OFFICES

119

are perpetually hindered, are transferred to the first free day, ac-
cording to the rubrics,

2. Double Feasts o the First and Second Class, perpetually
hindered, arc transferred as to their proper place, to the first day
free from another Double Feast of the irst or Second Class, or
from any Octave- I )ay, or from Offices excluding Feasts of this kind,
saving the privilege conceded to the Feast of the Purification of
the B. V. Mary.

3. Major Sundays exclude the perpetual assignment of any
Double Feast even of the First Class: Minor Sundays exclude the
assignment of any Major or Minor Double, except it be a Feast
of Our Lord. The Feast of the Holy Name of Mary is perpetually
assigned to September 12.

4. November the second excludes both occurring Feasts which
are not Doubles of the First Class and perpetually transferred
Feasts of whatever rank.

B. Table of Concurrence

This table needs no further explanation. Note, however, that
only eleven numbers are placed in the vertical column, and only
five rules that regulate the concurrence. The order of precedence
of Feasts in Concurrence is as follows:

1. All Primary Feasts of Double Rite of the First Class in the
Church universal.

2. The Dedication and Titular Feast of one’s own church; the
Principal Patron of the place; the Titular Feast, and the Feast of
the Holy Founder of an Order or Religious Congregation.

3. All other Feasts of Double Rite of the First Class.

4. All the Feasts of Double Rite of the Second Class.

5. The Major Sundays.

6. Those Feasts of Our Lord which are of Major Double Rite.

7. Whe Minor Sundays.

8. Those Octave-Days which are of Major Double Rite,

9. Feasts, not of Our Lord, which are of Major Double Rite.

10. Feasts of Minor Double Rank.

11. Feasts of Semi-Double Rite.

120

THE DIVINE OFFICE

12. Days during the Octaves of the Third Rank and during

Common Octaves.

13. The Major Ferial Days.

14. The Octave-Day of Simple Octaves.

15. Feasts and other days of Simple Rite.

The “Divino afflatu” lays down the general rules for concurrence
as follows:

1. Major Sundays have integral Vespers in concurrence with any
Feast whatsoever, unless it be a Double of the First or Second
Class. Therefore, in the First Vespers the Antiphons with the
Psalms are taken from the Saturday; but in Advent the Antiphons
are taken from the Sunday Lauds with the Saturday Psalms.

2. Minor Sundays cede Vespers to Doubles of the First and Sec-
ond Class, to all Feasts 01 Our Lord; they have, however, integral
Vespers when in concurrence with other Feasts, the Antiphons and
Psalms for First Vespers being taken from Saturday.

3. The rules regulating Vespers within the Octave of the Na-
tivity of Our Lord remain unchanged.

§ 3. Commemorations and Octaves

Up to about the sixth century the number of feasts was quite
limited. But when their number greatly increased, especially after
the eighth century, a distinction between higher and lower feasts,
or rather the mode of celebrating them, was introduced. Most of
them were merely mentioned in the Martyrology at Prime. Others
were commemorated with a short prayer in Vespers or Matins. 17
Hence, the so-called commemorations.

Octaves are of ancient date, being mentioned among the most
celebrated feasts of the Jews, such as the Passover, the Feast of the
Tabernacles, and that of the Dedication of the Temple. But rest
from work or full celebration was prescribed only on the first and
eighth days. 18 The Christian liturgy, too, confined the Octaves to
more solemn feasts, such as Easter and Pentecost, while the Octaves
of Apostles and other Saints were added only in the eighth ccn-

17 Baumcr, /. c.. p. 442.

1 ,, Lc V, ' 2 Chron, 29, 17; John 10; cfr. Seiscnbergcr, Practical Handbook,

for the Study of the Bible, 191 1, pp. 148 H.

COMMEMORATIONS AND OCTAVES 121

tury. Besides, for centuries, only the first and last days were real
liturgical days, while on the intermediary days no mention of the
feast was made. 10 Under the Franciscan influence the number of
octaves grew so that Pope St. Pius V found it necessary to reduce
their number. He also classified the octaves into (a) those of our
Lord, and (b) those of the Saints, and the Dedication. Easter
and Pentecost were specially privileged, while Christmas, Epiphany,
and Corpus Christi were simply privileged. Then followed the
octaves of the Saints. No octaves were allowed during Lent. The
feast of the Immaculate Conception had no octave because it was
celebrated during Advent; neither the Visitation for the reason that
it fell within the octave of SS. Peter and Paul. 20 These were sane
rules. Now-a-days a tendency to increase octaves and their rank is

very conspicuous.

Concerning Commemorations, the “Divino afflatu (title VI)
sets forth the following rules:

1. On Doubles of the First Class, Commemoration of the preced-
ing Office is not made, unless the latter be Sunday, even per an-
num, or a Double of the First or Second Class, or the Octave-Day
of some Primary Feast of Our Lord, or a day within a Privi-
leged Octave, or a Major Ferial. In occurring offices, Commemora-
tion is made only of the Sunday, of whatever rite it may be, of a
Privileged Octave, or a Major Ferial. Of the following Office
(even when celebrated as a Simple) Commemoration is always to
be made, but not of a day within a non-privileged Octave or of a
Simple.

2. In Doubles of the Second Class, Commemoration is always
to be made of the preceding Office, unless this be of a semi-double
feast or of a day within a non-privileged Octave. In cases of occur-
rence, Commemoration is made of every Sunday, or every Double
or Semi-Double reduced to a Simple, of a privileged Octave, of a
Major Ferial, or of a Vigil; but of a Simple, Commemoration is
made only at Lauds and in private Masses. But of any following
Office, even a Simple or reduced to a Simple, Commemoration is
invariably made; as likewise a day within an Octave when its

10 Vcneroni, /. r„ pp. 76 f.

20 Baumcr, /. c., pp. 443 f.

122

TOE DIVINE OFFICE

Office occurs on the following day; with Antiphon and Versicle
and First Vespers of the Feast.

2. Whilst Feasts of Our Lord with their Octaves prevail over
Minor occurring Sundays, the following order of Commemorations
is to be observed whenever there are several of them, in Vespers,
Lauds, and Mass (the first commemoration at Vespers being always
that of the concurring Office, whatever its rite or dignity) :

(1) Commemoration of the Sunday; (2) of the Day within the
Octave of Epiphany or Corpus Christi; {3) of an Octave Day; (4)
of a Major Double; (5) of a Minor Double; (6) of a Semi-Double;
(7) of a Day within a Common Octave; (S'* of the Friday after
the Octave of the Ascension; (9) of a Major Ferial; ( 10) of a Vigil;
(n) of a Simple.

Concerning Octaves the latest rules appear to be:

1. Privileged Octaves of the First Rarity are: The Octaves of
Easter and Pentecost. The Office of these Octaves does not yield
precedence to any Feast whatever. These Octaves terminate after
None on the Saturday following the Feast.

2. Privileged Octaves of the Second Ran\ are: the Octaves of
Epiphany and Corpus Christi. On the days within these Octaves
only a Feast of the First Class may be celebrated; on the Octave-
Day itself no Feast whatever is admitted. An exception is made
in favor of the Feasts of St. John the Baptist and the Holy Apostles
Peter and Paul, as being Primary Feasts of the First Class of
Double Rite in the Universal Church. If cither of these Feasts
occur on the Octave-Day of Corpus Christi, the Office of the Feast
is said and a Commemoration is made of the Octave,

3 * Privileged Octaves of the Third Ranf{ are: the Octaves of
Christmas, Ascension, and the Feast of the Sacred Heart. On the
days within these Octaves no Office of Simple Rite can be cele-
brated; and on the Octave-Day itself all Offices of Major Double
or Minor Double are excluded, and only a commemoration of them
is made. The Friday following the Octave of the Ascension en-
joys: the same privilege as the days within the preceding Octave.
However, the Office of the day within the Octave of another Feast

is admitted, and if a feast of the First or Second Class occurs, the
Commemoration of this Friday is omitted.

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COMMEMORATIONS AND OCTAVES

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а. Common Octaves are: the Octaves of all other Feasts of the
First Class, even of Our Lord, throughout the year. On the days
within these Octaves no Office of Simple Rite may be celebrated;
and on the Octave-Day itself all Offices of Major Double or Minor
Double Rite are excluded, and only a Commemoration of them is

made.

5, The Octave Day of the Feasts mentioned in 2, 3, and 4, is

celebrated as of Major Double Rite.

б. Durin the privileged Octaves of the Three Ranks, the Office

is said every day as on the Feast itself.

7. During the common Octaves, and on the Octave-Day itself,
the Office is said as on Feasts of Semidouble or Double Rite
throughout the year, i. e„ the Antiphons and Psalms are to be taken
from the corresponding day in the Psalter,

8. Simple Octaves are: the Octaves of Feasts of the Second Class.
These Octaves are neither celebrated nor commemorated within
the Octave; only on the Octave-Day itself the Office is of Simple
Rite and excludes the Saturday Office of the B. V. Mary, but admits
the commemoration of an occurring Feast of Simple Rite.

Concerning the conclusion of hymns and the proper verse at
Prime, the suffrages of Saints, the preces, the Athanasian Creed,
and the third Oration at Mass, note:

r. When on the same day there occur several Offices which have
a proper conclusion of the hymns or a proper verse at Prime, the
conclusion and verse to be said are those which are proper to the
Office recited on that day.

2. Henceforth, when the suffrages of the Saints should be said,
only one is to be recited according to the formula proposed in the
Ordinary of the new Psaltery.

3. The Athanasian Creed is added at Prime on the Feast of the
Holy Trinity and on the Sundays after Epiphany and Pentecost,
when the Office of these is to be followed, save :

4. On a Sunday when commemoration is made of any \ )ouble
f ‘ffice, or of an Octave Day, or of a day within an Octave; then
the Suffrages, prayers, symbol “Quicumque” and the third Ora-
tion in the Mass are omitted.

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124

THE DIVINE OFFICE

§ 4, Votive and Additional Offices

1. Since by the new disposition of the Psaltery the causes of the
General Indult of July 5, 18S3, for Votive Offices are abolished,
these and other similar Offices granted by special indults are no
longer to be recited.

2. The obligation of reciting in choir, on the days hitherto pre-
scribed, the Little Office of the Blessed Virgin Mary, the Office
of the Dead, and the Gradual and Penitential Psalms ceases. But
Chapters which are under obligation to recite these additional Of-
fices by reason of some special constitution or legal prescription,
must ask the Holy See for a commutation.

3. On the Feast of St* Mark, and on the Rogation Days, the
obligation of reciting the Litany of the Saints, even out of choir,
remains.

§ 5. Feasts of Dedication and of the Title of the Church

and of the Patrons

Ancient documents, as will be seen later on, 2 1 testify to the solem-
nity of the dedication or churches. However no ritual and Office
proper can be found in the documents for several centuries there-
after. The Gelasian Sacramentary contains the prayers for the
consecration of a basilica and two Mass formularies for the dedica-
tion with a special Infra Actionem. 2 *

Patrons or localized feasts of prominent Saints, especially of
bishops and martyrs, were celebrated at least as early as the fifth
century.- 4 This was also an ancient custom, since the Synagogue
had its “angeli tutelares” and the pagans their “dii tutelares ” When
the Roman Breviary was reformed by St. Pius V, many dioceses
and religious Orders asked for approbation of their local or com-

0r Patrons * Ttlis demand was easily granted, pro-
vided the character of these proper feasts did not differ too much

P *^Sec Title V; pp. 430 f.

22 Duchesne-McCl u re, /. c„ p. 570.

23 Ed. Wilson, /. e.. pp. 133 ff

“* Baumcr, I. c., p. 190.

DEDICATION AND TITLi

125

from the Roman Breviary concerning legends, antiphons, ! iymns,
responsories, and orations. 25

With regard to the Office and Feast of dedication , the Code and
rubrics lay down the following rules:

1. Dedication implies either a s olemn co nsecration or a solemn
blessing, which must be performed betore divine service may be
Tield in a new church. 2 ®

2. The Feast of the^ consecration of a_chursh^is to be celebrated
annually according to the rubrics. 27 l£ a doubt remain as to the
fact of consecration, the anniversary of dedication may not be cele-
brated. If, however, the fact is certain and the day alone uncertain,
the bishop is allowed to fix a day for the anniversary. 28

3. The rubrics prescribe: (a) that the feast of dedication is a pri-
mary feast and “Festum Domini”; (b) that the anniversary must
be celebrated as a Feast of the |? i rs t Class with Octave throughout
the diocese by the secular and religious clergy, if the latter follow
the diocesan calendar; if they have their own calendar they must
celebrate the anniversary of the dedication of the cathedral as a
feast of the First Class without ( )ctave; (c) that the anniversary must
be celebrated on the day proper, and not transferred to a Sunday;

d) that the anniversary of the dedication of the cathedral must
be celebrated separately from the dedication of all the churches of
the diocese; for the latter feast a day may be designated by the
Ordinary; (e) that the same rule must be observed by religious
Orders or congregations with regard to the celebration of the
dedication of all the churches of their institute; (f) that the feast
of the dedication of all the churches of a diocese (or institute) must
be understood in the sense that each church celebrates its own
dedication.

4. Concerning the title of a church the Code rules: 29

a) Each consecrated or blessed church must have its own tide,
which cannot be changed after the dedicadon.

- 5 Ibid., p. 365 f.

2C Can. 1 165, § 1.

27 Can. 1167.

28 S.R.C., Aug. 18, 1629, ad I (nn. 511, 515).

29 Can. 1168, §§ 1 and 3.

126

THE DIVINE OFFICE

Title (titulus) is the name by which a church is known and
distinguished from other churches. It is not unlike the name given
in Baptism, If the name is that of a person, this person is called
the patron of the church, provided he or she be a Saint, for patron
signifies advocate, which does not apply to a Divine Person.

Titles of churches may be: the Blessed Trinity or one of the
Three Divine Persons, Jesus Christ or one of the Biblical mys-
teries, the Blessed Virgin Mary or any one of her special attributes,
the angels or saints or some conspicuous event in their lives, as, for
instance, the Conversion of St. Paul.

When two saints are chosen as patrons for one church, they are
generally taken “per modum unius ” e.g., SS. Philip and James.
But if at the dedication two different saints are chosen " divisim /'
they are celebrated on their respective days. Sometimes it happens
that a secondary title or patron is added from a church that has
been abandoned or destroyed.

The text says that the title cannot be changed; being chosen at
the laying of the corner-stone and made stable or perpetual at the
dedication, it is a distinctive and permanent attribute of the church.
Hence it has been more than once decided that the bishop cannot
change the original title, hut an apostolic indult is required for the
purpose. If the Holy See adds the title of an abandoned church
to that of another, the title thus added is a secondary one.

b) Without an Apostolic indult churches cannot be dedicated
to a Beatus , viz., one who is beatified, but not yet canonized by a
formal decree of the Holy See. In the case of such as have been
venerated as saints by a constant tradition before the time of Alex-
ander III (1159-1181 ), public veneration takes the place of a formal

decree of the Apostolic See, and they may therefore be chosen as
patrons for churches.

5. The Code furthermore prescribes 30 that the titular feast is to

be celebrated annually according to the rubrics. The chief rules
as to that are the following:

a ) Thgjntula rFeast of the cathedral church must be celebrated
W !. . 0C ^M . the j yhole c ]ergy_ot_the dio^se, including those
religious who follow the dfoc^ld^air. Regulars (not Religious

30 Can. 1168, 5 2,

DEDICATION AND TITLE

127

who have no calendar of their own) must observe the Feast as one
of the First Class, but without Octave, if they have their own calen-
dar. This celebration includes Office and Mass.

b) The church whose clergy is obliged to observe the Feast is
any consecrated or blessed church or any oratory, whether public
or semipublic, which is either consecrated or solemnly blessed;
likewise, episcopal chapels, oratories, or seminaries, hospital chapels,
and chapels of religious houses, etc.

c) The clergy obliged to say the Office and Mass of the Titular
Feast are: the pastor and his assistants; missionaries assigned to
several missions, but residing at one, are bound only to the Feast
of their residential church. Rectors, seminary professors, and stu-
dents who live in the seminary, must recite the Office of the sem-
inary church, A pastor who holds two parishes must recite the
Office with octave of the titular of both churches. (S.R.C., April 27,
1929; A. Ap. S. f XXI, 321).

d) Regulars must celebrate the Feast of their own church; but
if they merely live in a house adjoining a church which they do
not own, they are not allowed to recite the Office of that church.
A religious community in charge of a public church must recite
the Office of the Titular Feast of that church, with octave.

e) Chaplains of Sisters are not bound to say the Office of the
Titular Feast of the chapel which they serve.

f) The bishop must recite the Office of the Titular Feast of the
cathedral church, and if he has two bishoprics united “aeque princi -
pahter ” he has to recite the Office of both cathedral churches, pro-
vided they have different titles.

I f a church is simply called “St. Mary’s, 1 * the proper title is the
Assumption; “Our Saviour’s” is ' celebrated on the Feast of the
Transfiguration. ✓'''X.

6. Although the title and patmn may sometimes be one and the
same saint, yet patron , in the proper sense, is the saint chosen by
the people of the province, diocese, parish, or nation as their special
protector. Only a saint, not a “beatus" may be chosen, and the
choice must be ratified by the Holy See. 31 Concerning the celebra-
tion of the feast of the principal Patron of a town, city, diocese,

01 Can. 1278; c£j\ our Commentary f VoL VI, p, 240 f.

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THE DIVINE OFFICE

province, or nation, the new rubrics say that it shall be celebrated
as a Double of the First Class with octave, by all the clergy, secular
id religious, who live therein and use the diocesan calendar; the
regulars who use their own calendar shall celebrate the feast under
the same rite, but without an octave, never “feriatum.”

7. If the office of the titular or patron is not contained in the
Roman Breviary, the whole office of the “Commune Sanctorum”
(martyrs, confessors, etc., as the case requires) is to be recited. 32
If the commune has one or two kinds of lessons, the choice is de-
termined by the third Nocturn. 33

§ 6. Vigils

The Matins were called Vigils {mgiliae) and celebrated at night,
as the night was distributed into four watches for the soldiery.
But in course of time another meaning was attached to the term,
viz., that of profestae, which were celebrated before the higher
feasts of Our Lord and of the Saints. At Tours, for instance, there
were fifteen Vigils. 34 The nocturnal service, on account of abuses,
was later transferred to the daytime. Vigil , therefore, means a
preparatory celebration, in an abbreviated form, of a coming high
feast.

There are privileged and non-privileged Vigils. Of the privileged
\ igils, two are of the First Classr— the one before Christmas and
the one before Pentecost. These Vigils exclude the celebration of
any other feast. A special characteristic of the Christmas Vigil con-
sists in this that from Lauds on (inclusively) the Office is celebrated
like a feast of Double Rite ( rim duplici). The Vigil of Epiphany
is a privileged one of the Second Class, on which only Offices of

the First or Second Class, should they occur, may be celebrated.
No other Vigils are privileged,

33 S.R.C., Apr, 16, 1886, ad I (n. 3661).

” Vcneroni. /. c., p. 91; Wim-Mullaney, l. c., n, 726 ff.

Baumer, /. c. t p. 1 59.

•T-cIVir

Chapter III

COMPOSITION OF THE DIVINE OFFICE

In the composition of the Divine Office we may consider either
the form or the matter. Formally it is nothing else but the Office
distributed according to the ancient division of the day into matins,
lauds, the four little hours, vespers and compline. Sometimes all
these eight components are called canonical hours; sometimes matins
is separately considered and the rest of the Office is styled canonical
hours. However, considering the fact that the Patristic age named
the Divine Office canon, synaxis, ecclesiastical office, canonical pray-
ers, cursus, 1 it is quite consistent to call the entire Divine Office
canonical hours, because the time for reciting it is regulated by
ecclesiastical canons or rules. 2

The matter of the Office consists in the different psalms, lessons,
hymns, etc., which constitute the various canonical hours.

§ 1. Matins

Matins (formerly vigiliae) is derived from " matuta ” i.e., the
last night-watch before sunrise. To this first official prayer may be
applied the words of Wisdom: “While all things were in quiet
silence, and the night was in the midst of her course, Thy almighty
Word {Logos) leapt down from the royal throne in Heaven. 3 In
the silence of the night or dawn the Lord arose from the tomb.

J Baumer, /. c ., p. 1 f.

* Veneroni, L c. p II, p. 17,

3 Wisd. XVIII, 14 £, ; sec Die Betcnde Kirche f p* 248*

129

, . the divine office

lyO

j aco b wrestled all night with the angel until he received the bless-
ins of God’s messenger. 4

First the “Pater noster," “Ave Maria,” and “Credo, with the
‘'Deus in adjutorium" and the threefold Domine, labia mea
aperies” are recited. Then follows the invitatory, preceded and ac-
companied by a short verse, which latter is determined by the char-
acter of the Feast, or taken (on ferial days) from the invitatory
Psalm (94 V. This invitatorium is omitted from the Office of the last
three days of Holy Week, and in the Office for the Dead, as a sign
of sadness and grief. In the Roman Breviary the invitatorium ap-
pears as the first Psalm of the third nocturn on the Feast of the
Epiphany. 5 Then a hymn is added, which more or less expresses

the main idea of the invitatory.

The Psalms are now introduced as matter for meditation, what-
ever the mystery or character of the feast may be. On Sundays and
feast-days of at least semi-double rite three Psalms are recited for
each nocturn Three lessons accompany each nocturn on the days
named, while for the Office of three lessons these latter are recited
only after the third nocturn. Each lesson is preceded by the abso-
lution and blessing and concluded by the “Tu autem.” Only the
lessons for the three days of Holy Week and those of the Office
for the Dead have no such preceding and subsequent prayers.
After each lesson a responsorium prolixum or longer responsory is
added, except after the last lesson, when the “Te Deum” is re-
cited, After the “Te Deum” follow the Lauds without any further
addition. 7

§ 2. Lauds

The Lauds recall the ancient morning sacrifice of the Chosen
People, and exhort the representatives of the faithful to praise the

4 Gen. XXXII, 24 ff.

G The monastic Office leaves it in it 5 proper place at the beginning,

0 The monastic Office has six Psalms for the first two nocturns and three short
canticles (or rather sections of a canticle) for the third nocturn,

7 The monastic Office prescribes that, after the “Te Deum M (which is recited only
in the offices which have three nocturns) the Gospel of the Feast, the “Te decet laus/'
the “Dominus vobiscum," and the oration be added*

COMPOSITION OF THE DIVINE OFFICE t 3 i

Creator of the universe, and in the “Bcnedictus” to greet the com-
ing Saviour (“Oriens ex alto”). It consists of four Psalms and a
canticle, preceded by the usual introductory prayers. There are
two sets of Psalms and canticles according to the rubrics of the
“Psalterium Breviarii Romani.” After the Psalms, each one of which
has an antiphon, follow: the capitulum, or short lesson from Holy
Writ, the hymn , the versicle, die antiphon, the “Benedictus,” the
Sunday or ferial prayers, if the rubrics demand their recitation, the
“Dominus vobiscum,” the oration, the commemorations (if re-
quired:, the su§ ragium, and the usual conclusion. 8

§3. The Four Little Hours

1. The Prime is a consecratory prayer, a supplication for material
and spiritual assistance, as pithily expressed in the hvmn. After
the “Pater,” “Ave,” “Credo,” “Deus in adjutorium,” and the hymn,
the beginning of an antiphon is recited and three Psalms, differ-
ing for each day of the week, are read. Then a capitulum and
responsory are added, followed by diverse prayers, the “confessio,”
absolutist and oration. In choir, the Marty rology is read and some

prayers are recited, followed by the “lectio brevis.” It is concluded
by the blessing. 8

2. Tierce reminds the faithful of the coming of the Holy Ghost
on Pentecost Day, of the fearless profession of faith, and of sincere
charity. After the usual introduction (Pater, Ave, etc.) the hymn
expresses the ideas mentioned. An antiphon is started and three
Psalms or sections of Psalms are recited, which conclude with the
full antiphon. Then are recited a “lectio brevis,” a responsory,
and, if the rubrics demand it, the preces, or if the preces are not

8 The monastic Office has a somewhat different arrangement: Psalm 66 is recited
as introduction without antiphon; then three Psalms with their antiphons, canticle
wi antiphon, Psalms 148, 149, 150 with one antiphon; capitulum, responsorium

J evc> versicle, antiphon, Benedictus, Pater noster (aloud), oration, commemora-

tions, sufrragium (if required), but no preces,

“The monastic Office has no prayers, properly so-called, but credo, confessio and

, S °TT 0 ’. ‘ our , SCLtlons ^ s - IJ 8 on Sundays, no responsorium breve, but adds after
tne blessing the commemoration for the dead the Psalm “De profundis" and the
orauon T)eus veniae largitor,”

the DIVINE office

required, the “Dominus vobiscum” and prayer follow immediately

* * 10

after the responsory. , , , T •

Sext is the hour when our Lord ascended the cross. It ^sup-
posed to be recited at noon, when the sun stands high, and the
soul prays for a cooling breeze for body and soul, and tor peace.
The sequence and composition are the same as in Tierce.

4. None marks the hour when Christ died on the cross to gam
eternal life for us. What was said concerning the make-up of the
other Little Hours also holds for None.

§4. Vespers

Vespers indicates the evening star, the setting of the sun of
justice,” the completion of the creation and the Redemption. The
creative idea is very aptly expressed in the hymns of the Sunday
and weekdays which follow each other according to the hexaemeron.
Redemption is the keynote of the “Magnificat.” The evening serv-
ice is alluded to in the versicle “Dirigatur ,” the incense offering
signifies a prayer of thanksgiving or of praise, according to St.
Basil. 11 The office of Vespers consists of the introductory prayers,
five psalms, capitulum , hymn, versicle, “Magnificat” with antiphon,
oration of the day, and a commemoration (if prescribed). The
preces, if prescribed by the rubrics, are to be said immediately
after the antiphon of the Magnificat. 12

Vespers was originally sung from a little after the ninth hour
(3 p. m.) until sunset. At Jerusalem it was sung about the tenth
hour (4 p. m.) when Etheria (or Silvia) visited the Holy Land in
the year 385-386. St. Benedict prescribed that Vespers should be
sung at dusk. 11 A rather quaint custom is to recite Vespers in
choir before noon during the Lenten season (except Sundays).
The underlying idea is that the people were supposed to fast until
after Vespers, but in order not to make them wait too long, Vespers

on Monday, the lame Psalms 'from TuSvIo^amrday ViT ^ and , Nonc
responsory. J t0 iarurda >» nz„ Ps. 119 to 127, but no

“ c - 7 ; Venerom, /. c. p. 161.

The monastic Office has four Psalms a I,.:.* . ,

MAI ERIAL COMPOSITION OF THE DIVINE OFFICE 133

was anticipated, viz., sung before noon. The S.R.C. has insisted upon
this rubric for the 1 east of St. Joseph (March 19), even if greater
devotion could be had by celebrating it in the afternoon. 14

§5. Compline

Compline completorium ) was formally introduced by St. Bene-
dict. It is the crown and complement of the entire Office, the official
evening prayer of the Church, by which she consecrates the night’s
repose to God and asks for protection against the assaults of the
tempter. 16 It commences with “Jube domne,” answered by “Noc*
tem quietam,” a lectio brevis (1 Pet. V, 8-9), “Deo gratias,” “Ad-
jutorium nostrum,” confession, and absolution. Then follow the
“Convene nos” and “Deus in adjutorium,” after which three
Psalms or sections of Psalms, different for each day, are recited.
A hymn is sung, followed by a capitulum, responsory, and a ver-
sicle, to which is added the “Nunc dimittis” with its antiphon.
If prescribed, the preces are added. The “Dominus vobiscum” and
oration, blessing, and antiphon of the B. V. Mary are followed by
“Dominus vobiscum,” Pater, Ave, and Credo, 10

§6. The Material Composition of the Divine Office

The reader of the Divine Office will notice that it contains ele-
ments of major and minor importance and that some parts precede
the main body, while others surround it like an ornament. This
reminds one of the opus distinction^ and opus ornatum of the
Schoolmen applied to the work of creation, or hexaemeron. Of
course, the comparison is imperfect; but it will be observed that
the Psalms, canticles, and lessons are the most important parts,
while the oration, creeds, hymns (including the “Te Deum” the
antiphons and responsories, the chapters and versicles, form the

14 S.R,C., April 29, 1887, ad II (n. 3675). In the monasteries there is no Office all
afternoon until Compline.

iiaumer, l. c., pp. 103 and 178, where he refutes the idea that Compline existed
before the time of St. Benedict.

10 The monastic Office omits the responsory and "Nunc dimittis' ‘ (except on Holy
Saturday), has as preces only the Credo with “Dignare," "Domine exaudi/* etc., and
the same Psalms every day.

.mament of the Office. To that ornamental part also belong the
bsolutions and blessings and the anthems of the Blessed trgin
viarv All this was not the work of one penod, but gradually
Sped into the harmonious structure of the Divine Office as we

the divine office

§7. Psalms and Canticles

Psalm (derived from psalmus, p sailer e) signifies striking a
stringed instrument, or a pious song accompanied by such an in-
strument. The “Book of Psalms” or sepkertehellim means a book
consisting of songs of praise. 17 It contains 150 such songs, but not
all are of the same poetical character or devotional value. 18 The
use of the Psalms in the Temple and by the Jewish people is well
known. Our Lord and His Aposdes 19 were no doubt wont to keep
the hours of prayer employed by the Hebrews. What the Fathers
of the Church thought of the Psalms is pithily expressed in the
words of St. Ambrose: Psalmus vox Ecclesiae est .” 211 [ fence the
study of the Psalms has always been highly recommended to the
clergy. 21 Of the distribution of the Psalms or the “psalterium dis-
positum per hebdomadam” in the Roman Breviary before the re-
form of Pius X, it may be said that this disposition was in vogue
in the West at the time of Charlemagne. 22 The present disposi-
tion, which is new, can be seen from the Breviary.

The number of “Cantica” has been increased from ten to seven-

teen in the new Breviary, The Greeks had nine canticles from the
Old Testament and three from the New Testament. Of the Old
Testament canticles only the one from the Prophet Jonas (chapt. 3 )
is omitted in the Roman Breviary. The use of canticles is as old
as that of the Psalms. The difference in character is very slight,
canticle meaning merely a song unaccompanied by an instrument. 2 ' 1

1 H. Hopn, O.S.B., Compendium V.T. , 1914, p. X54 .

VC T ^ 10 undcrstan *d- The Psalterium ex tlebn

'» XCTll! r P “ U “ ‘ u,d ““ a " d “* » £ ** Latin «.

20 Thalhofer, op. tit., Vol. II, p. 395.

•SkSSZftSS*” >» Bibfe-

°‘ M °“’ si " 8s

MATERIAL COMPOSITION OF i HE DIVINE OFFICE 135

The new Breviary retains the Psalms as assigned to each day of
the week, even if a feastday occurs, unless otherwise ruled. The
rules are laid down in the rubrics of the Psalter. The two sets of
Lauds and Canticles correspond to one another, so that if the first
set of Psalms, called Lauds I, is recited, the first set of canticles
is also recited. All the canticles are taken from the Old Testament.
The canticles from the New Testament are the “Benedictus,” which
is always recited at Lauds, the “Magnificat,” which is sung or
recited at Vespers, and the “Nunc dimittis,” which is recited at
Compline. Each Psalm and canticle closes with the smaller or
minor “doxology,” i.e., “Gloria Path,” etc., which was sung after
each Psalm in Western monasteries 24 as early as the fifth century.
This doxology is omitted on the three last days of Holy Week
and in the Office of the Dead, in which latter the “Requiem aeter-

nam” is added at the end of each Psalm.

As to the recitation of the Psalms, the new rubrics of the Breviary
(title I, nn. 1-3) rule as follows: In reciting the Divine Office
according to the Roman Rite, the Psalms for each of the Canonical
Hours are to be taken from the day of the week, as distributed in
the newly arranged Psaltery, which takes the place of the old order
in all new editions of the Breviary. An exception is made for the
Feasts of Our Lord and their Octaves, for the Sundays within the
Octaves of the Nativity, Epiphany, the Ascension, and Corpus
Christi, for the Vigil of Epiphany and the Friday after the Octave
of the Ascension, when the Office of these days is prescribed. Also
for the Vigil of the Nativity at Lauds, and at the other Little Hours
up to None, and for the Vigil of ’entecost; also for all Feasts of
the Blessed Virgin Mary, the Holy Angels, St. John the Baptist,
St. Joseph, and the Aposdes; likewise for doubles of the First
and Second Class and their Octaves. The Office is to be said in the
manner described either in the Breviary or in the Proper of the
diocese or institute, with this special rule, however, that the Psalms
for Lauds, Little Hours , and Compline are to be taken from the
Sunday, as in the new Psaltery, but at Matins and Vespers they
are to be said as in the ( 'ommon, unless special Naims are assigned.

1 Cassian, De Inst, Coenob., II, 8: "concinant cum damore.” It is called minor
doxology, to distinguish it from the '"Gloria in excelsis”; Baumer, L c, t p. 124*

136

THE DIVINE OFFICE

,u w three davs of Holy Week no change is to be made, but

5 h now arranged in the Breviary; the Psalms

H Lauds however, being taken from the current Fena, as in t e
‘Sery, with the excepuon of the eantide for Holy Saturday,
which remains as before: “Ego dix.: In dimidio . . At Com-
pline the Psalms are taken from the Sunday, as m the new Psaltery.
In every other Double or Major Double Feast, m every Semi
Double or Simple, and in the Ferials during Easter tide, the Psalms
with their antiphons at all the Hours, and the Verses at Matins
are said as in the Psaltery for the occurring day of the week; all
the rest, and the antiphons at the “Magnificat and Benedictus
are said as in the Proper or Common. If any such feasts have
proper or specially assigned antiphons, they shall be retained, to-
gether with the Psalms as given in the Breviary; in the other
Hours the Psalms and antiphons are to be said from the occurring

Ferial.

§8. Lessons

As the Jewish service contained lessons 20 read from the Law and
Prophets, so sections from the same books were read in the meet-
ings of the Christians, to which were added extracts from the
Gospels and the Epistles of St. Paul. According to the earliest docu-
ments preserved in the writings of St. justin and of Tertullian, and
in the Apostolic Constitutions, the order of reading was: (1) a
section from the Old Testament; (2) a section from the Acts of
the Apostles and the Epistles of St. Paul; (3) an extract from the
Gospels. On the Feasts of the martyrs, whether celebrated at the
place of their martyrdom or in their titular church, their acts or
gesta were read. In the fourth century Matins and Vespers were
enriched with readings from Holy AVrit. On week-days two les-
sons were read one from the Old and one from the New Testa-

ment. On Saturday and Sunday both lessons were taken from tl
New. It appears a well-founded assumption that the sequence 1
ranged by St. Benedict in his Rule (cap. 9) influenced the sub:

“ A ™ n e l , hc I c ' vs - for ^ convenience of public reading in the svnaeocue I
MSS of the Law were marked into secuons (Parashot), 290 in number an d u

smaller paragraphs (Sedanm), 379 in number. Similarly the Ikphterotif oMesK
from the Prophets, were divided into 54; Farrar, The Bible ib 77 p P 2n

MATERIA! - COMPOSITION OF THE DIVINE OFFICE 137

quent order of reading the Office, especially with regard to the
expositions or homilies from the Fathers of the Church. This is
very noticeable in the Ordines Romani , which follow the order
of the lessons prescribed by St. Benedict, with but slight modifica-
tions. In the seventh and eighth centuries, a selection was made
of Scripture readings, more or less appropriate to the season. Thus
passages from Isaias were read during Christmas tide, but the other
prophets were also used during that period. Pre-Lenten readings
were taken from the Heptateuch all through Lent, 'assion week
was marked by readings from the Prophets, from Job, and also
from lonas, as a type of the suffering Saviour. At Easter tide began
readings from the Acts of the Aposdes and the Apocalypse. Later
in autumn the historical books were read. The Epistles of St. Paul
furnished material for the lessons of the third nocturn throughout
the year. No system in the proper sense of the word is as yet
visible, except the tendency to recite the whole Psalter in the course
of each week, and the whole of Scripture in the course of each
year. If the “scriptura occurrens” was not already assigned, the su-
perior of the choir, the bishop or abbot, made the choice as to sub-
ject and length. 26 On the feast days of Saints, which were solemnly
celebrated, all the lessons were taken from the life of the respective
Saint — not rarely with romantic and fictitious embellishments. If
these did not suffice to fill up the time, the gesta or passiones were
read in the third nocturn, while the lessons of the first and second
nocturn were taken from Holy Writ and the Sermons of the
Fathers. 27

From the eleventh century onward there was a systematic tend-
ency to abbreviate the long lessons and to fix their content, so
that the superiors could no longer arbitrarily determine the matter
and the length of lessons. 28 But it was only under the influence of
the reform of St. Pius V and Clement VIII that the lessons were
finally determined, and they remained thus up to the time of Pius
X (‘ Divino afflatu”). A difficult task still remains, namely, the
critical revision of the biographies of the Saints.

20 Baumcr, /. c\, p. 273 ff.

2 ‘ Ibid., p. 278.

2% Baumcr, /. c., p. 335.

• 4 ,

the divine office

Concerning the lessens, the new rubrics of the Breviary (title I,
n . 4 ) prescribe: The lessons at Matins in the first nocturn are d-
wavs to be read from the occurring Scripture, even when the
Breviary assigns lessons from the Common except on feasts of
Our Lord, the Blessed Virgin Mary, the Angels, St. John the
Baptist, St. Joseph, the Apostles, or a Double ot the First or Second
Class; or in the case of a feast which has its proper lessons, not
from the Common, or which occurs on a Ferial which has no
lessons from Scripture and therefore necessarily takes its lessons
from the Common. On feasts which have lessons from the Common,
but proper responsories, the lessons with their proper responsories

are to be retained.

From the fourth century onward the reader of the lessons asked
a blessing of the presiding officer of the choir. He stood before the
superior and said “Benedic pater," which was later changed into:
“Jube Domine benediccre.” When the superior thought that enough
had been read, he said: “Tu autem” (meaning “desine” or “cessa,”
j.e., stop'. Whereupon the reader answered "Domine, miserere
nobis,” and the whole choir, "Deo gratias.” The absolutions: “Ex-
audi Domine,” “Ipsius pietas,” “A vinculis,” as they are now worded,
are of later date, and were not yet known in the thirteenth cen-
tury. However, a combination of absolution and blessing was in
vogue long before. There were also different formulas of absolu-
tion and blessing for the various feasts. 30

§9. Orations, Prayers, and Suffragium

Orations, in the proper sense, are those prayers which refer either
to the mystery or the Saint whose feast is celebrated and contain
a petition suitable to either. I hey are also called collectae, because
at the station where the clergy and people assembled, was said a
prayer known as oratio ad collectam.” The question who composed
the collects, when they were first used, or who arranged special
ones for each day of the year, are involved in the mystery that

1* trad.

guituiis”; Biumcr.tf!, p.268. E ' 8 «gn for stopping baculo aut sono

80 Baumcr, l, c., p. 269.

MATERIAL COMPOSITION OF THE DIVINE OFFICE 139

surrounds the early development of the Roman Rite. 31 Doubtful
also is the time when these orations were first introduced into the
office. 3 "

The prayer par excellence is the “Our Father,” with which the
Office was formerly concluded. It is to be said in a loud voice
at Lauds and Vespers, while at the other hours only the closing
sentences arc to be recited aloud. 33

Another prayer, now universally recited at the beginning and
end of the Office, is the "Hail Mary.” Up to the thirteenth or four-
teenth century it ended with the “fructus tui.” When the devo-
tion to the 1 (oly Name of Jesus had been propagated by that great
Franciscan, St. Bernard of Siena, the word “Jesus” was added.
Later, in the fifteenth or at the beginning of the sixteenth century,
the “Holy Mary,” as now recited, was added, followed by the
“Credo.” These prayers later entered into the reformed Breviary of
1568. 34

The preces or versicle and invocations which are contained in the
Office are of ancient date, 35 and were recited at Vespers and Lauds
by the deacon. They are intended as supplications for the whole
world, for the Church and its hierarchy, for travellers and absent
members, for the sick and exiled, and were answered by the people
with “Kyrie eleison.” The “Confiteor” is a petition for forgiveness,
in order that our prayers may be more effective. There are two
kinds of preces, viz., dominical and ferial. The former are called
dominical because recited on Sundays, and are recited on all Sun-
days and feast days of the week of a lower rank than double
(but not on Octave days) at Prime and Compline, The preces
fertales, also called flebiles, because recited on penitential days, are
said at l.auds, Prime, Little Hours, and Vespers. The “Miserere”
and “De profundis” are no longer added to these prayers, which

31 A. Fortescuc, The Mass, 1912, p. 245; Thalhofcr, Li turgid, II, 1890, p. 82.

32 Thalhofcr, L c„ p. 421 f„, thinks that some orations were of Apostolic origin.
The Apostolic Constitutions (VIII, 35) testify to this for the Orient. Whether the
Lateran Basilica had them ia the Xlllth century, is doubtful, but elsewhere these ora-
tiom at the Office were certainly in use.

Regain S* Benedict ^ , cap. 13.

Baumer, /. r., p« 445*

Baumcr, h c p. 602 ff. (Beilage II) finds in the oration “Fidelium" of Clement I
the oldest form of the preces feriales *

140

THF.

are prescribed for all ferial days of Advent and Lent, for the Ember
2*3 Vigils, except the Vigil of Chnstmas Ascension, Ep.ph-
„v and for the Ember Days of Pentecost and the Friday before
Pentecost. They are to be recited even when a commemoration of

a simplified double or semidouble occurs.’"

Th Isufragium. now only one, was formerly made up of several
antiphons and orations. It is the invocation of Saints in behalf of
the suppliant Church. Its origin is rather obscure; but suffrages
were certainly in use before the eleventh century. The suflragta, as
formerly recited, appear at the ume of the reform of St. Pius V.
Now there is only one suffrage said at Lauds and Vespers, except
during Advent and Passion tide, and at every office that ranks
at least as double, even if simplified, and during octaves. It is also
omitted on October 31. During Easter tide {viz., after Low Sun-
day 1 the commemoratto cruets takes its place. This commemoration
is, however, omitted on the Friday before Pentecost, even though
no feast of double rank occurs.

§ 10. Hymns 38

Hymnus is specifically a Christian term derived from the Greek.
In ancient Christian writers it is generally described as “Laus
Dei cum cantu ” St. Augustine defines it as “cantus cum laude
Dei," a song with praise of God. In this sense, the ‘'Gloria” and
the “Te Deum" are also called hymns. In the strict sense a liturgical
tyrnn is a song whose sequence of words is ruled by metre or
rhythm, with or without rhyme, but at least with a symmetrical
arrangement of stanzas. Such are the metrical songs found in the
canonical hours. I ne earliest historical traces are found in the
fourth century. Christian hymns were composed to combat heretical
tendencies, and since these mostly originated in the East, the home
of hymns was there. In the West, St. Hilary of Poitiers (d. 366)
composed some hymns and his example was followed by St, Am-
brose (d, 397).^ Prudentius (after 405), St. Gregory the Great
(d. 604), and \enantius Fortunatus (d. 605) are the best known

Rubrics of ihc Qrdinanum ad Primam et Vesperas
37 Thaihofer, /. c„ II, p, 427.

3S See Cath. Encyclopedia, Vol, VII, s. v.

MATERIAL COMPOSITION OF THE DIVINE OFFICE 141

hymn writers in the earlier stages of hymnology. The Middle
Ages produced many ecclesiastical poets of good taste, among them
St. Bernard of Clairvaux, Adam of St. Victor, St. Thomas, etc.
Humanism dealt the death-blow to ecclesiastical hymnody. Nowa-
days there is a tendency to return to the ancient simplicity of ec-
clesiastical hymns. These hymns, reflecting as it were the spirit of
the respective feasts, vary according to season and feasts. At the
offices of the season (“de tempore”) the hymns assigned in the
Ordinary or Psalter are used, unless a special hymn is prescribed.
The hymns of the Psalter are to be recited from Trinity Sunday
(exclusive) to the beginning of Advent (excepting the Octave of
Corpus Christi) and from the Octave of the Epiphany (exclusive)
to the beginning of Lent. Advent, Lent, Passion tide and Easter
tide have their own special hymns. The Office of the Saints retains
the hymn oJ the Commune Sanctorum, unless the Saint has a
proper hymn.

Whenever the hymn of Vespers is not said at Vespers, it must
be joined to the hymn at Matins, when both are of the same metre
and the second is a continuation of the first, unless some other
provision is made in the rubrics of the Breviary. In this regard the
special rules given in the latest editions of the Breviary are to be
observed. 30 But the Octave hymns, for instance, St. John the Bap-
tist’s, of the Vespers are not joined to the hymn of Matins. 40

The last strophe Doxology) of the hymns which is proper to
many of the Offices of Our Lord and the Blessed Virgin Mary (but
not of the other Saints), as, for example, “Jesu, tibi sit gloria,” “Qui
natus es de Virgine,” is said at all the Hours which have a hymn
of the same metre. This Doxology is said from First Vespers to
Compline of the following day inclusive, provided at least a com-
memoration of such feast is made, and even when that commemora-
tion has to be omitted on account of the identity of the mystery.
It is likewise to be said during the entire octave of feasts of the
First Class, if they are celebrated with an octave, unless there is
a efferent conclusion proper to a feast celebrated within said octave.
In the Sunday and ferial offices of Advent, however, the Doxology

39 S.R.C., March 23, 1911, ad IV (n. 4262).

40 S.R.C., July 12, 1901, ad L (n. 4078).

J 4 2

DIVINE

“Icsu tibi sit gloria” and the verside "Qui natus es are never said.
The conclusion o£ the hymns that are proper in an octave of feasts
of the Second Class are said from First Vespers unt.l None on the
Octave day, even if that day is merely commemorated; but they are

never recited during the Octave. . c , . ,

When a simplified feast of the Blessed \ irgin Mary, of which a

commemoration is made, falls on a Sunday (excepting the Sundays

of Advent), the conclusion of the hymns and versiclc at 1 rune

will be those proper to the feasts, unless a special conclusion and

verside are required.

If two offices concur, each of which has hymns with a conclu-
sion proper to itself, the Doxology of the hymn of which the Ves-
pers is said entire, or from the little Chapter, is said at Compline.

Exempt from these rules arc those hymns which have a conclu-
sion altogether proper, e. g., “ Vexilla Regis,” the hymn in Matins
of several Martyrs, of St. \ enantius, and others, as noted in the
latest editions of the Breviary. These conclusions never vary.

The conclusion:

“Deo Patri sit gloria,

Et Filio qui a mortuis
Surrexit ac Paraclito
In saeculorum saecula,”

is to be regarded as proper to the hymn “Veni Creator.” It must
always be retained, no matter what the season of the year or the
occurring feast.

In the hymn Iste Confessor” the words “Meruit beams” are said
inlthe First and Second Vespers, and also at Matins, if the feast
of a Confessor is transferred from the “dies natalis i. <?., the anni-
versary of the Saint s death, to the next following day, either
accidentally or in perpetuity. This rule is to be observed, provided
the First Vespers are said at least in part, i. e., from the Little Chap-
ter. If meruit supremos” is to be said instead of “meruit beatas,”
the change is indicated in the Breviary by the letters “m. t. v. ” that
is, mutatur tert.us versus” If the feast of a Confessor is not trans-
ferred beyond the Octave, the words “meruit beatas” are not changed.

MATERIAL COMPOSITION OF THE DIVINE OFFICE 143

§ 11. Antiphons and Responsories

Antiphon, from the Greek word antiphonein (ex adverso, red -
proce et alternatim canere ), means an alternate chant or recital. It
is a refrain or short sentence taken from the psalm or canticle or
history of the day. It was sung by the people when the soloists
chanted the psalm, after shorter or longer intervals. At least this
seems to have been the practice in the Greek Church, since the
Arian troubles of the fourth century. In the form in which it was
adopted at Rome, the antiphon admitted the alternative singing of
a complete psalm. All the verses were chanted to the same melody,
but that melody varied for each psalm. Some musical phrases were
executed before beginning the psalm proper, to which certain
words, borrowed chiefly from the psalm itself, were adapted. This
is what is called the anthem. It was doubtless sung as a solo by a
cantor, in order to give the tone for the following psalmody. After
the psalm was ended, there was a repetition of the anthem. 41 There
were also antiphons In the shape of rhymed verses, sometimes com-
prising as many as eighteen lines. 4 ”

The present antiphons are attached to each psalm recited at
Matins, Lauds, and Vespers — either one antiphon for all three
psalms or sections thereof, for the Little Hours. The seasonal office
has various antiphons. The “Benedictus” and “Magnificat” have
their proper antiphons for every day of the week, and for every
feast day. New antiphons are those for Sexagesima Sunday, the third
antiphon of the Lauds of the third and fourth Sunday of Lent,
and of the Wednesday of Holy Week. 43

If the Office is less than double, the antiphon is only commenced,
and fully recited at the end of the psalm or canticle. When the
antiphon is a verbal transumption 1 rom the beginning of the psalm,
the first verse serves as antiphon and the second verse of the psalm
is assumed. An exception to this rule is made if the antiphon has
an additional "alleluia.” 44

11 Baumer, /. c., p. 122; Duchesne- McClure, 1 . c., p. 114 f.; Catholic Encyclopedia,
Vol. 1, 575, /. t f| “Antiphon.”

4J Baumcr, /. c., p. 358 f.; specimens, ibid.

43 S.R.C., Jan. 23, 1912.

44 Example: Ps. go on the feast of the Dedication.

144

THE

/ annear to be similar to anti-

Responsortes (cantus rep ^ ^ ^ ^ brie f sect i ons or verses,

&?prSor haTsung of the psalms or canticles or scriptural
passages. When they originated is not kncwn ^ey certamly were

" “four responsories for each nocturn, the last of the four to be
ung with th^ additional “Gloria Patri « Amalanus of Metz
describes the mode of singing the responsories.* Those reared or
sung after the lessons are the “responsona proltxa so called to
distinguish them from the “responsona brevia, which are added
to the chapter of Tierce, Sext, None, and Compline, but m the
Monastic Office are recited only at Lauds and V espers.

The rubrics 47 prescribe as follows:

1. In an Office of nine as well as three lessons, whenever these
lessons are from the occurring Scripture, the responsories “de tem-
pore” are to be taken. If the lessons of a Sunday are transferred to
a weekday, the responsories of the Sunday (i.e>, of the First Noc-
turn) must also be said; if the lessons of one weekday are trans-
ferred to another day, the responsories of the day occurring are to
be said. Ferials, when not joined with Sunday lessons, have the re-
sponsories of the occurring feria. Exceptions are: (a) 1 he lessons of
privileged octaves of the universal Church, which have the respon-
sories of the octave; (b) the lessons of the beginning of an occurring
Scripture, which must be said in Offices that have their own or
“de communi” lessons assigned and therefore their own proper
responsories; (c) the lessons from the Scripture of Sundays after
Epiphany, which must be said during the week, are recited with
the responsories of the occurring feria; (d) the responsories of Mon-
day within the first week after Epiphany and of Monday within
the first week after Pentecost, if impeded, must be transferred.

2. On the feasts of St. Lucy, St. John of Paul, and St. Clement
the responsories of the First Nocturn are said in the Second Noc-
turn, and the Scripture is read with the seasonal responsories in. the
First.

45 S. Reg., cap. 11.

40 See Cjth. Encyclopedia, Vol. XU, s. v. “Respansorium
47 S.R.C., Oct. 28, 1913 (A, Ap. S., V, 460 f.).

r»

i'ljr *

MATERIAL COMPOSITION OF THE DIVINE OFFICE 145

>. On the feast of St. Elizabeth f fuly 8) the lessons of the First
Nocturn are of the Scripture and the responsories 'de tempore.”

§ 12. Chapters and Ver sides

The chapter or lectio brevis , mosdy recited by heart, was taken
either from the Apostle (St. Paul), or from the prophets, or from
the Apocalypse. Its use is testified to in the Rule of St. Benedict. 48
They are now recited at Lauds, Vespers, and all minor hours, in-
cluding Compline, and, for the most part, taken from the Epistle
of the Mass. But the chapters for Prime and Compline are not re-
lated to the Mass. On Sundays and feast-days at Prime the “Regi
saeculorum,” on ferial days the “Pacem” is said. Compline has a
chapter from Jeremias XIV, 9. The Sunday chapter for Lauds,
Little Hours (exclusive of Prime), and Vespers is recited from the
Second Sunday after Epiphany to Septuagesima, and from the third
Sunday after Pentecost to the last Sunday before Advent (unless a
feast happens to occur on such Sundays). The ferial chapters are
taken from the Octave of Epiphany ( exclusive) to the first Sunday
of Lent (exclusive), and from the Octave of Pentecost to the be-
ginning of Advent. Advent and Lent have their own chapters, as
also have feast-days and octaves. The “Regi saeculorum” is like-
wise recited on the ferial days of Eastertide and on St. Maria in
Sabbato. From Holy Thursday to Saturday “in albis,” and in the
Office of the Dead the chapter is omitted. At the end of the reading
“Deo gratias” is added. 49

Versicles are short sentences, generally taken from Scripture, and
answered by the choir. They are said at Matins, after each nocturn,
or after the antiphon. At Lauds and Vespers they are recited after
the hymn, at the little hours after the responsory. On Easter Sun-
day and during its Octave the versicle is recited only after the
Nocturn, but omitted at the other hours. During Easter tide an
“alleluia” is added to the first and second verse. Commemorations
also have their versicles.

48 Regula, cc. 12 f.

4<J The Monastic Office has a “lectio brevis” after the Second Nocturn, when only
two Nocturns are said; one during Easter tide and the ferial Office from the time after
Corpus Christi to the beginning of October, instead of the reading from the Scrip-

146

THE DIVINE OFFICE

§ 13 . The Symbol and Te Deum

The name symbol MM » f V “

hTthe Divine Office since the days of Pope Damasus It is said be-
fore Matins and Prime and after the last hour, also when the preces

are prescribed at Prime and Compline.

The “Quicumque" or Symbol,, m Athanasumum, of uncertain

origin, was recited in the Office since the nmth century, at the Prime

on Sundays. 51 It is now recited after the psalm Retribue on all

Sundays of minor rank, except the Sundays within Octaves or those

with a duplex simplificatum, and on Trinity Sunday. The Monas-

tic Office prescribes it only on the last-named feast.

Te Deum laudamus is a joyful praise of God with an impos-
ing rhythm. Although its authorship is not fully established, the
evidence points to Nicetas of Remesiana (now Ak-Palanka in Jugo-
slavia), who dedicated the hymn to St. Ambrose. 5 ” St. Benedict
commanded the abbot to intone it after the fourth responsory of
the Third Nocturn on Sundays. 53 According to the Monastic
Breviary it is, in fact, said on all days which have three nocturn s.
The present Roman Breviary prescribes its recitation on all Sun-
days except those of Advent, and those from Septuagesima to Palm
Sunday inclusive, also on all least days of three or nine lessons
and their octaves, except the feast of the Holy Innocents when it
falls on a weekday; finally, during the paschal time from Low Sun-
day to Ascension, except Monday of Rogation week.

§ 14. The Anthems of the Blessed Virgin

Anthems, such as now sung or recited, are not to be found in
liturgical books before the eleventh century, although parts of the
Ave Regina caelorum” and “Regina Caeli’ ’ were in existence be-

80 See Bardcnhewcr, Geschichte der dtchristL Literaiur, 1913, I, 82 ff.

„ B “ m f ' ‘ L c " P; l 2 54 : “ was also called "Canticum Bonifati?' because the
Apostle of Germany had commanded it to be said either daily or once a sveek.
On its origin see Kihn, Palrologia, 1908, II, 32, 89.

“ thC RnUC Bcnidict ™‘ Vo1 * 49 ff.I 337 £■; Vol. XIV,

03 c* 11.

MATERIAL COMPOSITION OF THE DIVINE OFFICE 147

fore that time. It appears that these anthems originated in the thir-
teenth century, most probably in the chapel of St. Louis IX of
France (d. 1270). But they were at first recited only after the
i 'ampline. In the sixteenth, century all four anthems were recited
at all the canonical hours in place of the Officium Parvum
B.V.M. 54

The “Alma” is recited from the First Vespers of Advent to the
Second Vespers of Feb. 2. The “Ave Regina” is said from Com-
pline of Feb. 2 until Wednesday of Holy Week. The “Regina
Caeli" starts with Compline of Holy Saturday and ends on the
Saturday before Trinity Sunday, after None. The “Salve Regina”
is said from the First Vespers of Trinity Sunday until after None
on the Saturday before Advent.

The Roman Breviary prescribes these anthems after Lauds and
Compline; after Lauds, however, only in case no other hour is
recited. After Compline it is always said, even though the Matins
of the following day should be joined. If another hour is joined
to Lauds, the anthem is said after that hour. In choir the anthems
are recited every time an hour is finished, provided the members
leave the choir.

®* Baumer, /, c., p, 261.

Chapter IV

MODE OF RECITING THE DIVINE OFFICE

The precise method of reciting the Divine Office publicly is ex-
plained somewhat differently by different authors- Custom evidently
admits of considerable latitude.

To say the Office validly requires at least a virtual intention. At-
tendance at choir and use of the Breviary are signs of this inten-
tion, unless the very idea of reciting the Office were positively and
deliberately excluded* Attention to the “Opus Divinum” requires
the avoidance of all external occupations incompatible with this
particular task. Thus deliberate unnecessary talk, prolonged atten-
tion to something different, e.g„ play or diversion, would exclude
the required attention. 1 To be valid, the recitation must be vocal.
A mere mental reading is insufficient, and if it were done for any
length of time or for as many parts as would constitute a grievous
break, these parts would have to be vocally repeated. The same
rule, of course, applies when one falls asleep in choir while the
Office is being recited. For vocal recitation it is not required, how-
ever, that the reader should hear the sound produced; it suffices
that his lips form the syllables. 2

As to the time when the Office should be recited, some rules
are given authoritatively, while others are more or less inferential.
The Code says: In private recitation of the Breviary, though the
usual computation of time differs, one may follow the local time,
true or mean, or the legal time, regional or extraordinary,” 3 It
has also been decided that Matins may be anticipated at 2 p. m . 4

•"OS ** 1 f&j

2 Quigley, /. c.g p. 86.

3 Can. 33, $ 1.

4 S.R.C., May 12, 1905, atl [ (a, 4150).

148

149

METHOD OF RECITING THE DIVINE OFFICE

Consequently, in reciting the Office privately, one may follow either
sun time or standard time, local or legal, e.g„ day-light-savings
lime. Private recitation is not further determined, but should he
earlier rather than later, for well-known reasons. 5 Public or choral
recitation may not begin at 2 o’clock p. m., but must follow the
diocesan time table.' 1 This table, of course, depends on the various
seasons and climes. The earliest time for anticipation would be
about 2 p.m. in December, and the latest 4 p. m, from June i8th

to July 31st. 7

A last observation is to the effect that the order of the canonical
hours must be strictly adhered to, especially in public recitation.
This means that Matins should be followed by Lauds, Prime, Tierce,
Sext, None, Vespers, Compline, and no inversion of this order is
admissible. It also implies that each canonical hour should be re-
cited without interruption. However, even choir recitation of Mat-
ins may be broken up between the three Nocturns, at least accord-
ing to a probable opinion, provided there is a special reason. Private
recitation may be interrupted for any plausible reason, such as
charity, politeness, etc. 8 In the Roman Breviary there is a rubric
which forbids the separation of Lauds from Matins, except on
Christmas Night; but this rule is binding only for public recitation. 0
f he approved monastic rubrics contain no such prohibition, but
only a conditional: “Quando immediate subsequuntur Laudes.” 10
This is in keeping with the Rule of St. Benedict, which admits of a
long er interval between Matins and Lauds, 11 especially in winter
time. In private recitation Matins may be separated from Lauds at
any time and for any reason, and in that case Matins are concluded
with the oration of the corresponding Office and Lauds are begun
as prescribed in the psalter. 12

It is superfluous to add that the “Ordo” or directory should be

5 Hartmann, Repertorium, p. 171. Some privileges or indults were granted for pri-
vate recitation or anticipation, c. g., 1 o'clock p. m,; these are not abolished by the Code
(Can. 4), Faculties arc granted by the S.R.C. to that effect.

^S,R.C,, May 12, 1905, ad II (n. 4150).

* Hartmann, /. c„ p. 171.

H Ibid.; three hours interruption between each Nocturn is permitted.

0 Rub, Or din ari i.

10 Sec Pars A ut., XVI, 11.

1 1 Reg., cap, 8 f.

12 S,R.C., May 18, 1883, ad II (n. 3574).

150

DIVINE

used with due attention, so that one does not say the wrong Office.
If, by mistake, one day’s office is recited for another, e. the Tues-
day office on a Monday, one is obliged to recite Tuesday s o ce
onVuesday, but nothing else (“officium pro officio ). It the mis-
take is noticed in die course of the day the mistake is to be cor-
rected from that canonical hour onward, but no obligation exists
to correct what was recited by mistake. 1 * This also applies to

Dublic recitation.

§ I. PUBLIC RECITATION

Be tore we explain the rules for the public recitation of the Di\ine
Office, we may be permitted to make a remark concerning the
pronunciation of Latin, the liturgical language of the Church. Pius
X, of happy memory, addressed a letter to the Archbishop of
Bourges, in which he expressed the desire that the present Roman
pronunciation be adopted throughout France, because the pro-
nunciation of Latin is intimately connected with the restoration of
the Gregorian Chant . 12

Another important rule for uniform recitation is that the voices
be evenly modulated, neither too high nor too low, neither too
fast nor too slow. A syllabic pronunciation will prevent a too spirited
or sluggish recitation, as also the absurd projecting of the stress on
the last syllable of a word at the asterisk or at the end of a verse . 1 ' 1
Furthermore, for an agreeable and easy recital the stops or pauses
at the asterisk should be duly observed. The S. Congregation has
insisted upon this rule, “notwithstanding any custom to the con-
trary.” 17

A choir is generally divided into two parts, which should, if
possible, be equally balanced. The first choir is the one on the
side of the hebdomadarian, while the other is called the second.
Besides the hebdomadarian there are the antiphonarians, or acolytes.

13 Dccreta Attth., n. 1474.

14 Quigley, l. c„ p. 78 f.

\l M W U; ?P- S - IV - 577 *■)• The letter is merely directive.

Sec Ecc/. Rev., Vol. 32, p 84, * Uniform Pronunciation of Latin.” A choirmaster
remarked that the stress on the last syllable sounds like the trumpet of the judg-
ment or like a stressed sound from a trombone. ^ c I k

ll S.R.C., July 9, 1S64 (n. 3122); Wappelhorst, l. c., n. 254.

PUBLIC RECITATION

151

or chanters, whatever their name may be. This is more closely
determined by custom, as also the functions which the hebdoma-
darian (generally a priest), the antiphonarians, and the whole choir

have to perform . 1 *

1. Matins

Before the Divine Office starts it is praiseworthy— but not obliga-
tory— to recite, in the singular, the “Aperi Domine," signing the
lips with the little sign of the cross. 11 ' Then follow: “Pater,” “Ave”
and "Credo,” to be recited silently and in a standing posture . 20

Then the hebdomadarian recites in a loud voice — one time only,
and signing his lips with the sign of the little cross— the ‘Domine
labia mea aperies," to which the whole choir answers : “Et os meum
annuntiabit laudem tuam.” 21

Then the hebdomadarian intones, in a loud voice and with the
sign of the large cross (made also by the whole choir), the “Deus
in adjutorium meum intende,” which is answered by the choir with
the “Domine, ad adjuvandum me festina.” This is followed by the
"Gloria Patri,” etc., said by the hebdomadarian, during which he
and the choir bow their heads , 22 and the choir answers without
making a bow: “Sicut erat,” etc. Then is added “Alleluia" or “Laus
tibi Domine, Rex aeternae gloriae,” which latter is said from Com-
pline before Septuagesima Sunday until Maundy Thursday. On
Epiphany day, and this feast alone, the Office commences with the
psalm “AfTerte," while the “Domine labia" and the “Deus in ad-
jutorium” are omitted, as also the invitatory, which is recited at
the beginning of the Third Noctura in the Roman but not in the
Monastic Breviary. These are also omitted on the last three days of
Holy Week.

The invitatory corresponding to the Office is recited, either by the
first antiphonarian or, if sung, by two chanters. The whole verse is
recited and repeated in its entirety by the choir. Then the antiphona-

18 Dec . Auth,, n, 730.

19 Rub. Ordin., which docs not state whether it is to be recited kneeling or stand-
ing. Pius X granted an indulgence of too days.

*° Hartmann, l, c„ p. 173. We could not find a rubric prescribing a bow.

The Monastic Breviary has it after the "Deus in adjutorium," recited thrice.

23 There is no particular rubric prescribing which of the bows must be made.

THE DIVINE OFFICE

rL recites the first verse of Ps. 94: “Venice cxsultemus " etc. after
h "ch he choir repeats the whole verse of the mvrtatory or mstance,
C. Confessorum Domtaum, Venite Adoremus. After the
iond stanza, commencing with “Quoniam Deus and endmg w.th
conspicit," the choir answers the last half-verse of the mvrtatory,
viz “Venite adoremus.” The third stanza, Quoniam ipsius . . .
oves pascuae ejus," having been recited by the antiphonanan, the
choir repeats the whole invitatory. All genuflect at the words:
“Venite adoremus, et procidamus ante Deum of the third stanza.
Then follows the fourth stanza, after which the second halt ot the
invitatory verse is repeated by the choir. In Passion tide the Ho ie
corda vestra" is not said by the antiphonanan, who simply
continues with: “sicut in exacerbatione ” After the last or fifth
stanza has been said by the antiphonanan, the choir repeats the
whole invitatory verse. The “Gloria Patri with the Sicut erat is
said by the antiphonarian, and the second half of the invitatory is
recited by the choir. Then the antiphonarian recites the first half
of the invitatory, and the choir responds with the second half,

“Venite adoremus.”

After the invitatory follows the hymn assigned either in the Or-
dinarium, or in the Psalterium, or in the Proprium, or in the Com-
mune. If there are chanters, these may intone the hymn. Otherwise,
the first antiphonarian usually commences the hymn, and his choir
continues the rest of the first stanza, while the second choir sings
the second stanza, and so on, alternately. The last stanza is to be
said with the head bowed, as often as the Blessed Trinity or one
of the Divine Persons are named in the hymn . 23 When there is no
doxology, but only a petition without mention of the Holy Names,
no bow is required . 24

After the hymn the corresponding antiphons are said, which in
the Office of double rite are wholly recked before and after the
psalms; in semi-doubles only the beginning of the antiphon, as far
as the asterisk is said, but it is entirely recited after the psalm . 2 a
The antiphons are intoned by the choir-members according to their

5 Wappclhorst, l. e., ed. 8, n. 255; ed. 10, n. 347; Veneroni, /, c., I, p. 252. Neither
adduces a rubnc; nor could we discover any.

jihanV 6 ^ on feasts in the Monastic Breviary.

PUBLIC RECITATION

153

precedence of age, not according to tlieir singing ability . 20 Whether
Id! the nine antiphons must be intoned according to this rule, or
whether the precedence begins anew at every nocturn, is not stated.
But it appears that it runs through the nine antiphons, provided,
of course, that there are nine chorales who are entitled to intone

an antiphon.

After the antiphon or its beginning are recited the psalm and the
“Gloria Patri,” etc., and then the antiphon is repeated. Thus we
have three psalms for each Nocturn. After the antiphons of the
third psalm the versicle, as placed in the Breviary, is said. The
hebdomadarian then in a loud voice utters the two words: “Pater
noster ” silendy recites the rest of the Our Father, up to “et ne nos
inducas in tentationem,” which he pronounces loudly, answered
by the choir with: “sed libera nos a malo.” Then follows absolution
given by the superior or hebdomadarian, whereupon the reader of
the lessons betakes himself to the lectern, genuflects (if the Blessed
Sacrament is on the choir altar) or bows toward the cross, and
turns toward the superior or hebdomadarian, saying: “Jube Domne
benedicere”; after which the blessing is given. Thereupon the
reader or chanter reads or sings the lesson in a clear, distinct, and
intelligible voice. The lesson is closed with: “Tu autem Domine,
miserere nobis,” said by the reader and answered with Deo gratias
by the choir.

Then follows the responsory ( “responsorium prolixurn”), the
recitation 01 which varies in different choirs, it sometimes being
said by the first and second antiphonarian, sometimes by the choir
and the reader. Each lesson is commenced with “Jube” and the
blessing and concluded with “Tu autem” and “Deo gratias, fol-
lowed by the respective responsory. At the end of the third re-
sponsory a “Gloria Patri” is added and the last part of the
responsory is repeated. For, as a rule, each responsory is divided
into two parts, which are marked off by an asterisk and followed
by a versicle. Sometimes, however ( or instance, in the first re-
sponsory on the first Sunday of Advent), there are more asterisks,
which indicate a repetition of the parts so marked. During Pas-
sion tide and Holy Week no “Gloria Patri” is recited in the Office.

S.R.C., n, 1091: “Qrdo antianitatis, non habilitatis.”

the divine office )

During Easter tide an “alleluia” is added before the vers^some-
times before the asterisk, as is noted in the Pars Verna of the

Br The 'second Nocturn is recited like the first, with the respective
antiphons, psalms, verside, absolution, and blessing proper to each
Nocturn. The lessons are recited or sung as in the First Noe turn,

but differ from it as to content and responsories.

The Third Nocturn has a few peculiarities. The blessing leads
to the reading of the beginning of the Gospel text, thus: Evangelica
lectio,” whereupon the reader (generally a priest or at least a deacon)
says: “Lectio sancti ” etc., then reads the title of the piece: “Horn-
ilia;’ etc., and then recites the “Tu autem” responsory. The third
lesson has no responsory when the Te Deum is to be said. After
this hymn Lauds are recited without any further addition or in-
terruption (in public recitation).

In Offices which have only three lessons, the nine psalms with
their respective antiphons 4 as in the Psalter) are recited continu-
ously and the verside is added after the Third Nocturn, the ver-
sicles of the Second and Third Nocturn being omitted. 27 The
Office of the B. V. Mary in Sabbato has special absolutions and bless-

* *>R

ings.

2. Lauds

Lauds are said immediately after Matins, without “Pater” and
“Ave,” but with “Deus in adjutorium,” “Gloria Patri,” “Alleluia,”
or “Laus tibi, Domine.” Then the respective antiphon is either be-
gun or fully recited according to the rite, followed by the four
psalms and the canticle. After the last or fifth antiphon the chapter,

hymn, and verse are said, followed by the antiphon “Benedictus”
and a repetition thereof.

If the preces are to be said, they are inserted after the repetition
of the antiphon of the Bencdictus,” and the ferial ones must be
recited kneeling by both choir and hebdomadarian, at least the
rubric makes no distinction. 29 The Sunday preces are said stand-

Rub. Ordin.

Ibid.

25 Ibid.; S.R.C., Nov. u, 1831, a d 40 {n. 2682).

PUBLIC RECITATION 155

in*. The verside “Oremus et pro Antistite nostro N " is omitted
In Rome and elsewhere when the diocesan see is vacant. 30 The

administrator is not to be mentioned.

After the verside “Domine exaudi,” etc., is recited the verse
“Dominus vobiscum”— at which the hebdomadarian rises— then
comes the oration of the corresponding Office, followed by the
commemorations, if they occur according to the rubrics, and the
“suffragium sanctorum.” At the letter “N” inserted in the oration
the rank is as follows: If an angel, c.g., St. Michael, or St. John
the Baptist, are the titular saints of a Church, these are to be men-
tioned before St. Joseph. 81 After this commemoration of the saints,
the hebdomadarian says: “Dominus vobiscum, and the choir an-
swers: “Et cum spiritu tuo” Then follows the “Benedicamus
Domino” with the response “Deo gratias," “Fidelium,” etc., and
the response "Amen." The “Pater noster” is said silently in its

entirety.

If no other canonical hour is added and the chorales are to leave,
the hebdomadarian says: “Dominus det nobis suam pacem, where-
upon the choir answers: “Et vitam aeternam. Amen. This is
immediately followed by one of the four anthems of the B. V. Mary,
according to the season, after which the hebdomadarian says.
“Divinum auxilium,” etc., answered by the choir with “Amen.’
No other prayer follows. The “Regina coeli is always said
standing, while the other three anthems are said kneeling, except
from the First Vespers of Saturday to Compline (inclusive) of
Sunday.

As to the 1 office of the first and second antiphonarian, the general
rule is that the one whose choir side has intoned the antiphon, also
intones the psalm. 32

3. Prime

If Prime immediately follows the recitation of Lauds the heb-
domadarian leaves the choir to vest for Mass, and the priest nearest

30 Rub. Ord.

“ Ibid.

Ji As to solemn Lauds, sec infra, pp. 159

6 the divine office

to the hcbdomadarian assumes the office . 33 After ‘‘Pater, “Ave,”
“Credo” recited silently the officiator intones the Deus in adju-
torium” etc., “Gloria Patri ” 34 Then the antiphon is indicated either
bv the precentor (capeUanus) or the hebdomadarian, whereupon
the acolyte commences the first psalm as far as the asterisk. The
other psalms are begun by the acolyte of the side which recites the
“Gloria Patri ” After the psalms the antiphon is recited in full by
the one who had begun it before the recital of the psalms. The heb-
domadarian then recites the chapter, the precentors or acolytes re-
cite the responsory and versicle, the hebdomadarian the oration,
unless the preces are to be inserted. After the oration the Martyrol-
ogy is sung. Then follow the other prayers, in a somewhat lower
voice, the reading of the “lectio brevis’’ by the acolyte or precentor.
The superior (or in his absence, the hebdomadarian) says the ver-
sicle “Adjutorium nostrum,” “Benedicite,” answered by the choir
with “Qui fecit,” etc., “Deus,” whereupon the superior or heb-
domadarian gives the blessing, “Dominus nos benedicat,” etc., at
which all bless themselves and the choir answers: “Amen.”

In the Monastic Breviary follows the “Commemoratio," said by
the reader (lector), then the “Requiescant," said by the superior
and answered by the whole choir with “Amen.” The acolyte then
begins the psalm “De profundis” and the hebdomadarian and the
choir alternately recite the versiclcs, the hebdomadarian recites the
oration “Deus veniae,” and two versides are recited by the heb-
domadarian and the choir, alternately.

4 . Tierce, Sext, and None

After the Pater noster and “Ave ’ are said standing and silently,
the hebdomadarian intones the “Deus in adjutorium which is an-
swered by the whole choir with “Domine ad adjuvandum,” etc.
Then the respective hymn is recited or sung, either by the chanters

3ft . Martinucci-MenghLni, Manudt SS. Ccremoniarum, jgn, Vol Upon
38. In some monastic choirs the junior orient nn i t S f ?* n#

■be Ac of the hebdomodo t“ I " 00. ulte ? * Ib “T“ B
Mortinucci hirmcif refm to lool customs (jj£. n .6 > . ^ 4 ' “* th,n2s

^ TTie same author (/* f n,, q) Dmn 1 * *

univeni” Elsewhere they simply make a omfounH cap “ r ad a,tare mdinabunt

other. P V Profound bow. one choir turned towards the

PUBLIC RECITATION *57

i the hebdomadarian or the acolyte. After that the beginning
°f the corresponding antiphon is said and the acolyte of the first choir
V intones the first half of the first verse, and the choir continues
with the second half of the same. If it happens that the “Gloria
Patri" of the first psalm is to be said by the second choir, the
acolyte of the second choir intones the second psalm. Thus also
with regard to the third psalm. After this the antiphon is sung or
recited in full. Then follows the chapter, said by the hebdomadarian
and answered by the choir with “Deo Gratias ” The responsories
and verses are then cither recited or chanted; after which the
officiator says: “Kyrie eleison” and the choir answers: “Christe
elcison,” and “Kyrie eleison.” The two words ‘ Pater noster are
said aloud by the hebdomadarian, and the remainder of the Lord s
Prayer is recited silently until the “Et ne nos,” etc., which is an-
swered by the choir with: “Sed libera nos a malo. Then the heb-
domadarian recites the “Dominus vobiscum,” to which the choir
answers, “Et cum spiritu tuo ” This is followed by the “Oremus”
and the oration, which are recited by the hebdomadarian, who
alone turns toward the altar. Then the versicles Dominus vobis-
cum,” “Benedicamus Domino,” “Fidelium animae, with their re-
spective responses < “Et cum Spiritu tuo, Deo gratias, Amen )
are recited by the choir. After this is added the Pater noster, and
if the choir is to leave, the antiphon of the Blessed Virgin,

g. Vespers and Compline

After the silent recital of “Pater” and “Ave” the hebdomadarian
intones the “Deus in adjutorium,” which is answered by the choir
with “Domine ad adjuvandum,” etc., and Gloria Patri, etc.
Then the antiphon is begun or sung entirely according to the rank
of the feast, either by the precentor or by the senior of the choir
on whose side is the hebdomadarian. I ereupon the acolyte of that
same side recites the beginning of the first psalm. The second anti-
phon is intoned by the senior of the second choir, and the psalm
begun by the senior of that side. The third and fifth antiphons and
psalms as the first one; the fourth as the second. Then follows the
recital of the chapter by the hebdomadarian, the first line of the

0 THE DIVINE OFFICE

I 50

hymn cither by the hebdomadarian or the precentor (if sung), or
by the acolyte. The versicle is then said by the cleric who intoned
the hymn, and who also intones the antiphon, if the superior is
not present. The "Magnificat,” at the beginning of which all bless
themselves, is intoned by the acolyte or the chanters, and sung alter-
nately by the choir. The antiphon is repeated and the oration and
other commemorations are added, followed by the “Dommus vobis-
cum,” “Et cum spiritu tuo,” “Benedicamus Domino, *Deo gratias
-if not sung by the chanters— and the “Fidelium animae,” in a
somewhat subdued voice, answered by the choir in the same tone. 33

If Compline immediately follows Vespers, no anthem of the Bl.
Virgin is recited, but the first acolyte, turned to the superior or
hebdomadarian, says: “Jube domne benedicere,’' to which the supe-
rior answers: “Noctem quietam,’ etc., and the acolyte recites the
“Fratres,” etc., answered by the choir with “Amen. Then the heb-
domadarian says: “Adjutorium,” etc., while all bless themselves. The
“Pater Noster" follows, recited secredy, then the hebdomadarian

recites the “Confiteor,” and is answered by the choir with “Miserea-
tur tui,” etc., whereupon the choir recites the “Confiteor,” after
which the hebdomadarian says: “Misereatur vestri,” and “Indulgen-
tiam." Then the hebdomadarian in a loud voice intones the “Con-
vene nos,” etc., while the entire choir makes a small sign of the
cross on the breast, 38 and the “Deus in adjutorium,” etc. The anti-
phon is intoned and the psalms are said as in the Little Hours.
Then the choir rises 37 and the hebdomadarian intones: “Te lu-
cis," which is responded to as usual. Then follows the chapter by
the hebdomadarian and the responsory and versicles by the chanters
or acolytes. The antiphon is pre-intoned by the hebdomadarian and
the “Nunc dimittis” is said like the “Magnificat." The antiphon
being repeated, the hebdomadarian says the oration or preces, if
required. After the Dominus vobiscum" and “Benedicamus” the
superior or hebdomadarian says: “Benedicat " while all bless them-
sehes. Then the anthem of the B. V. Mary is sung, “Divinum

“ Sec Martinucci-Mcnghini. /. c., II, p. 14, Qn . 53 S.

n * P- 12 n - 6 5- This sign is not customary everywhere.

/T" n ' ° f C °T C ’ lhat thc choir in a sitting position,

which ts assumed and expressly stated m the Caerem. Epiie * ^

159

PUBLIC RECITATION
auxilium,” and silently "Pater,” “Ave,” "Credo,” and “Sacro-

sanctae.”

6. Solemn Vespers 88

Solemn Vespers are the evening service sung and performed with
the aid of assistants, vested in their respective robes, and singers.
The number of assistants may be six, or four, or two. But at least
two are required for solemn Vespers in the strict sense of the term.
Vespers, at which function only the celebrant, the master of cere-
monies, the censer-bearer and two acolytes assist, are ordinary or
common Vespers, though the laity styles them solemn— at least

w here Vespers are not usually sung.

A. Preliminaries

a) The altar is properly decorated, if the liturgical rules allow
k, and six or (for less solemn feasts; at least four candles are
lighted. A book-stand with the antiphonal (Vesper book) may be
placed in front of the seat of the celebrant. A bench or stool for
the celebrant and his two assistants are placed on the epistle side." 3
Either in the middle of the sanctuary against the railing, or on
the epistle side next to the assistants, stools for the censer-bearer
and acolytes are prepared, and a stool or chair near the celebrant
for the master of ceremonies.

b) As many copes as are needed should be laid out in the sac-
risty, also surplices 40 for the celebrant, assistants, and servers.
Furthermore two candlesticks with candles lighted, the censer and
incense boat; and care should be taken that fire is at hand for the
incense at the proper time.

33 Martin ucci-Mcnghini, /. c„ II, p. 14, tell us that they follow thc Cacrtmonialc
Episcopornm and that their excerpt differs considerably from the rite described by
other Hturgists* This is quite true, for after having consulted various authors, e.g t ,
“Ceremonial of the U. S” 8th cd.; Hartmann, M Repertorium”; Wappelhorst, etc., we
were somewhat puzzled at the variety* It should be remembered that the Caere m.
Episc, has collegiate and cathedral churches in view.

^ These may be covered with a green cloth; Martuiucci, L r., II* p. 4*

40 If the assistants, like abbots and prelates, enjoy the privilege, a rochet must be
prepared instead of a surplice. Mo stole for anyone* unless exposition accompanies or
follows Vespers, S«R + C,, May 27, 1911, ad XII (n* 4269).

i6o

THE DIVINE OFFICE
B. The Function

, The master of ceremonies gives a sign to all present in the
sacristy to bow before the crucifix or prominent image; whereupon
lc thurifer, if he carries die censer, proceeds first; then the two
acolytes with their candlesticks, then the master ot ceremonies, then
the assistants, if there are more than two, then the celebrant, on
whose side march two assistants holding the ends ot the colohr-'nt s
cope. The celebrant and the assistants wear their birettas, while other

clergymen hold theirs with both hands.

2. Arriving at the altar, the acolytes take their places at the right

and left corners of the lowest step. The master of ceremonies stands
to the right of the first assistant, while the censer-bearer takes his
place next to the acolyte who is on the epistle side. Space permitting,
all should stand in one line, or the thurifer behind the celebrant.

3. If the Blessed Sacrament is preserved on the altar, all make a
genuflection on the floor, in piano; before the crucifix only the cele-
brant and assistants make a profound inclination, while the others
genuflect.

4. After having made the reverence, the celebrant and his assist-
ants kneel on the lowest altar step and recite the “Aperi while the
acolytes betake themselves to the left and right side of the altar,
respectively, place the candlesticks on the first step or in piano, and
extinguish them if this is customary; if the Blessed Sacrament is
exposed, the candles are not put out. 43

5. The master of ceremonies, after the recital of the “Aperi,” gives
the sign for rising, whereupon the celebrant and his assistants make
a genuflection or inclination, as the case may be, and then repair to
their bench or chairs. The acolytes and the thurifer take their stand
at their appointed places, or sit down until the master gives a sign
to rise. \V hen they remain standing, they immediately recite the
“Pater” and “Ave,” silently with uncovered heads.

6. Upon a sign given by the master of ceremonies, the celebrant

« If the thurifer carries no censer, he marches on the left of the master of cere-
monies.

42 Hartmann, /. c., p. 229.

■ +3 JS' Is, f? inUCC1 * \ c "} 1 ' p \ l6, n ‘ ,a - In man >' P lac «. the candlesticks with the burn-
ing candles are placed on the credence; Hartmann, Lc.

PUBLIC RECITATION

161

- s the “Deus in adjutorium ” making the large sign of the
Cross while an assistant to his right holds up the edge of the cope.
The choir then makes the response. Towards the end of the “Sicut
erat” the first assistant, together with the master of ceremonies goes
to the altar, inclines or bows, and presents himself before the cele-
brant, to whom he bows, and pre-intones the first antiphon, which is

then intoned by the celebrant. , .

7 The first assistant then returns to the altar and to his place

next to the celebrant. Che two chanters (in surplice) walk to the
middle of the sanctuary, genuflect before the altar, salute the cele-
brant, and, standing, intone the first psalm, after which they
oenuflect, salute, and return to their places. 45 The psalm is con-
tinued either by the clergy or the choir. After the psalm has been
intoned, all sit down, and the celebrant and his assistants put on
their birettas. 40 At the “Gloria Patri” the biretta is taken off until
the “Sicut erat,” and all make a profound inclination. No rule di-
rects that the celebrant and his assistants, or even the servers, should
rise at the “Gloria.” 47 The two chanters also pre-intone the four
following antiphons in this way: at the “Sicut erat” they proceed
to the middle of the sanctuary, make a genuflection to the altar
(crucifix or Bl. Sacrament), betake themselves to the digmoi chori,
or whatever side he may be seated, make a bow before the latter,
which is answered by the dignior. After the choir on both sides has
arisen, one of the chanters pre-intones the second antiphon in an
audible but somewhat subdued voice. This is then intoned by the
dignior chori in a loud voice. The third antiphon is p re-intoned by
one of the chanters to the dtgnior chon on the other side, and thus
alternately, until the fifth antiphon inclusively. 48 If there are more
than two assistants {pluviahstae) , the last one of them is supposed to
pre-intone. 49 At the “Gloria Patri” after each psalm, and at the

44 The Caerem. Episc, (II, c. 2, § 6) stresses the rule that the pluvialista (assistant),
not the chanter, should prc-intonc.

lf ’ Martin ucci-Menghini, l.c., II, p. i 7 > n - 22, „ . . . ,

40 Martinucci, l. c., II, p. 17, n. 20. The "caps” of the U. S. Ceremonial (p. 180 .)

have no place in the Caerem, Episc.

Ibid,, n. 2i. .

48 Thus Martinucci, /. c„ II, p. 17, nn. 22-24. Different in Wappelhorst, p. 5 * n -

355. 3* v ,

49 Martinucci, /. c.. n. 25. The two assistants (pluviahstae) are, so tar as we can

make out, not supposed to intone the antiphons.

the divine office

word, “Laudate, pueri, Domlnum,” the celebrant and his assistants
r»ver their heads and make an indinatton, whtch example »

£0 8° Before the" Srfihe five antiphons is sung, the candle bearers
go to the middle of the altar, genuflect in piano, and bow to the
celebrant. If the candles were extinguished, they rehght them and,
holding the candlesticks properly, they proceed again to the middle
of the altar, bow to the celebrant and place themselves near the
celebrant on his right and left, their faces turned towards one an-
other. The two assistants uncover their heads and arise. If there are
more assistants ( phmalistae ), they go to the middle of the altar,
genuflect, proceed before the celebrant, bow and then place t hem-
«,W rn hi, riirht and left. The acolytes take their stand behind these

supernumerary assistants. 1 * 0

9* After the fifth antiphon the celebrant takes off his biretta and
rises; the whole choir rises with him; with hands joined before
his breast he sings the chapter. 51 The ll Deo gratias” is answered by
the choir. Then one of the two chanters (or the phwtalista ) pre-
intones the hymn, and the celebrant intones it. Thereupon the super-
numerary assistants and the acolytes bow before the celebrant, re-
turn to the altar, and, having genuflected, return to their respective
places, the acolytes either to the right and left of the altar or to the
credence. After the hymn, the two chanters (or phwiahstae ) sing
the versicle, which is answered by the choir, and, having made the
usual reverences to the altar and the celebrant, return to their places.
Towards the end of the hymn the censer bearer goes to the sacristy
to prepare the incense.

io. The first assistant, after having made a reverence to the cele-
brant, pre-intones the antiphon for the “Magnificat,” which is then
intoned by the celeb rant, who afterwards is seated and puts on the
biretta. The antiphon being finished by the choir, the two chanters
come up to the middle of the altar and, after the usual reverences,
intone the “Magnificat.” At the beginning of this canticle, the cele-
brant and chorales arise and make the sign of the cross.

50 Hartmann, 1 . c. t p. 230; Marti nucri, 1 . c., n. 30 f.

51 If there is no stand, either a phmalista or an acolyte holds the book from which
the celebrant reads the chapter.

PUBLIC RECITATION

11. Accompanied by the two assistants and preceded by the cen-
er bearer, the two acolytes, and the master of ceremonies, the cele-
brant goes to the middle of the altar, with hands folded (his cope
[ )e j n „ } 1( up at the ends by the two assistants), salutes the choir,

and makes either a genuflection (if the Blessed Sacrament is there),
or a profound inclination, while all others genuflect. The celebrant,
together with his two assistants, ascends the altar steps and lasses the
altar (the supernumerary assistants remain at the foot of the altar
in piano). Turning to the epistle side, but without leaving the
center of the altar, the celebrant is helped by the second assistant,
who holds up the end of the cope, while the first assistant holds the
incense boat and offers the spoon, with the usual kisses, to the cele-
brant, saying: “Benedicite, Pater Reverende (Reverendissime). The
second assistant holds up the censer and the celebrant puts incense
into it, saying: “Ab illo benedicaris, in cuius honore cremaberis,
blessing both the censer and the incense. The second assistant drops
the end of the cope and repairs to the left side of the celebrant. The
first assistant returns the incense boat to the master of ceremonies
and receives from him the censer, which he hands to the celebrant,
who incenses the altar as at Solemn High Mass, reciting the Mag-
nificat” during the incensation. After the incensation the celebrant,
standing on the epistle side, returns the censer to the first assistant,
who in turn hands it to the thurifer. Then the celebrant and his
assistants go to the middle of the altar and, having bowed to the
cross, descend in planum, where they make the usual reverences,

salute the choir, and return to their places.*' 2

12. Then follows the incensation of the celebrant and the chorales.
When there are only two assistants, the first receives the censer from
the thurifer, makes a profound 53 inclination before the celebrant,
to whom he gives three swings and repeats the inclination. Then
the first assistant hands the censer to the censer bearer, who pro-
ceeds to incense the clergy. Canons get two swings of the censer,
other clerics, even though they be priests, only one. To each canon
the censer bearer makes a bow before and after the incensation, but

62 Marti nucci, /. c., n. 47. says: “pluvial istae autem manebunt in chori piano ante
eum;” but this is meant strictly for canons, as is evident from what he states afterwards.

53 Martinucci, /. c., n. 48: “cum profunda inchnatione antea et post.

, THE DIVINE OFFICE

to the clergy he bows in globo. After the clergy have been incensed,
the thurifer goes to the first and second assistants, whom he incenses
in turn with two swings, and lastly the laity, with three swings
in globo . If there arc four or six assistants, the first assistant incenses
the celebrant, as described above, then hands the censer to the last
assistant, who incenses first the canons and chorales, and then the
other assistants. The thurifer then receives the censer and^ incenses
first the last assistant and then the rest, as described above.

After the thurifer has incensed the people, the chanters or the
choir sing the “Gloria Path," while the censer bearer, with bended
head, remains in the place where he incensed the people, and then
returns to the sacristy.

14. After the “Sicut erat” has been sung, and the antiphon is be-
ing repeated, all are seated with covered heads. Towards the end
of the antiphon the acolytes take their candlesticks and stand, as at
the “Capitulum.” The assistants then take off their birettas and rise
to assist the celebrant. The latter also rises with head uncovered,
folds his hands, and sings the “Dominus vobiscum,” “Oremus,"
and the oration in tono festivo. If commemorations are to be made,
the chanters or the choir sing the antiphon and versicle, 50 the cele-
brant sings the “Oremus” and the oration. Afterwards the cele-
brant sings the “Dominus vobiscum,” answered by the choir, and
the two last assistants (if there are more than two) or the chanters,
sing the “Bencdicamus,” etc.; after which the celebrant recites in a
lower voice the “Fidelium etc., then silently the “Pater noster,”
then the “Dominus det,' etc., answered by the choir. After that the
celebrant begins demissa voce , and remaining in his place (viz. on
the episde side) the anthem of the B. V. Mary, the versiclc, and the

oration. " 1 ’ Then all return to the sacristy in the order in which they
came.

. Martinucci, /. n. 48 f.; Hartmann, l. c., p. 231 f. Here again we note th
in some monastic choirs the priests receive two swings like canons, which, of cour
is per mocium assimilatioms aut praesumptioois.

, SS If th . c:c 3r ' morc *** assistants, the last two are supposed to sing the an
phon and versiclc in medio choro: Martinucci l c n <r 8

56 Thus Martinucci, /. c.. n. 56, and Hartma^ l r „

Caerem. Episc., n, c. 3, 5 15. r., p. 232, according to

PUBLIC RECITATION

y. Vespers before the Blessed Sacrament

1. If the solemn blessing is to be imparted immediately after
Vespers, the celebrant should wear amice, surplice, stole, and cope. 37
The assistants are dressed as at solemn Vespers. Besides, there should
be another priest, who wears a surplice and uses the stole for ex-
position, but the stole should be worn only at the time he handles
the Blessed Sacrament. The censer bearer with censer marches
first, 38 then follow two acolytes with candlesticks and burning can-
dles, two or more torch bearers with burning torches, the master
of ceremonies, the celebrant with his two assistants holding the
ends of the cope, all three wearing their birettas.

2. After the exposition of the Blessed Sacrament 56 the “Aperi" is
recited by the celebrant and his assistants, kneeling on the lowest
altar step, whereupon they make a simple genuflection on the
same step and betake themselves to their places on the episde side.
The torch bearers return to the sacristy with the priest, while the
two acolytes either leave their candlesticks with candles burning on
each side of the altar or carry them to the credence, where they
take their places.

3. There are no reverences, bows or salutations, no kissing of
hands or utensils; the heads remain uncovered. The functionaries
as well as the choir may be seated, though standing is recom-

4. At the “Magnificat,” after the simple genuflection, as stated
above, the celebrant turns a little to the gospel side and puts the
incense into the censer with the usual words: “Benedicite” and “An
illo benedicaris”; then immediately, without genuflection, he as-
cends, together with his assistants, to the second step of the altar
and, kneeling on the edge of the platform (supra ora suppedanii)
incenses the Blessed Sacrament with three swings. No other altar

67 S.R.C., Sept. 19, 1883, ad II (n. 3593).

^ If the Blessed Sacrament is already exposedj no censer or torches are used.

e9 See below.

00 Only when the Blessed Sacrament is already exposed a double genuflection is
made at the very first approach to the altar* and at the time of leaving it# provided
the Blessed Sacrament remains exposed, (S.R.C., Nov. 12, 1831, ad 19; n, 2682.)

61 Caerem . Episc., II, c. 33, n. 33: but standing outside the choir-stalls is nowhere
even mentioned.

the divine office

IDO

is to be incensed and the incensation is done as usual, but neither
the cross (if there be one) nor relics and picture are incensed, but
the rest of the incensation of clergy and people follows, though

without bows. j c . • ■

- jsT 0 special commemoration of the Blessed Sacrament is in-
serted, unless the Office calls for it, as it does during the Octave of
Corpus Christi. When, in the hymn of the Blessed Sacrament, the
“Tantum ergo” is sung, the celebrant and his assistants go to the
altar and, having made a simple genuflection, kneel on the lowest
step until this stanza is sung, and then return to -their places. If
the Blessing is to be imparted after Vespers, this ceremony is per-
formed as usual. 63

8 . Solemn Compline

1. If Compline immediately follows Vespers, the candles remain
lighted on the altar; it not, only two candles burn there. The of-
ficiating priest, his assistants and the chanters wear surplices only.
Two acolytes with candlesticks assist. There is no incensation.

2. The whole cortege approaches the altar as at Vespers, and all
repair to their places on the epistle side. Then the chanter (or
reader), after bowing to the celebrant and facing the latter, recites
the words: ‘ fube, domne benedicere,” which the celebrant answers
with: “Noctem,” etc.; then he reads the brief lesson, “Fratres,” etc.,
which he ends with "Tu autem” and returns to his place.

3. Thereupon the celebrant recites the prayers as in the Breviary.
When saying the "Misereatur,” he turns towards the choir, and at
the “Indulgentiam” he makes the large sign of the cross. At the

Convene and Deus in adjutorium” he raises his voice and signs
h i ms e lf with the small and the large sign of the cross. The chan-
ters pre-intone the antiphon, the hymn, and the “Salva nos.” After
the hymn, the celebrant sings the chapter, the chanters the respon-
sory and versicle while the acolytes remain in their places. The

PP'

a, S eC 'n !>:h c l? 83 ’ ad 7 ‘ Concernm 8 the “O Salutaris” there is no rule.

Idff^n Slchl f* °f Episcopal Ceremonies, ic

r 4 ti* in ordinary parish churches, where then- It no c t ,■

but Vespers are sung for the dtvo ion of t Kc Ll vJi ^ °l ^ ?* ItaUon ’

Office (Bl. Sacrament or Our Lady) ** £ om any

167

last three days of holy week

“Nunc dimittis” is sung without incensation, the antiphon is pre-
intoned by the chanters, and the celebrant sings the prayers which
follow. In a somewhat subdued voice he recites the -.^^nedicat et
custodial ” Then the anthem of the B. V. Mary is sung by the
choir, whereupon the “Pater,” the “Ave,” the “Credo,” and the
“Sacrosanctae” are recited silently and the functionaries return to

the sacristy. 64

9. Office of the Last Three Days of Holy Wee{

The Office for the triduum mortis Domini is of ancient date;
already the First Ordo Romanus contains certain rules for its re-
cital. 65 As it is now, it was fixed by St. Pius V ( 1568) and Pius X
has shortened it in its latter sections and changed certain psalms.
It is the same for the secular and monastic Breviary.

The great mystery of the Passion, and especially the repose of the
Saviour in the tomb, the leaving of the bridegroom, is the central
idea of the liturgy. The gradual extinction of the candles reminds
the observer of the receding faith of the disciples only one light
remaining, Christ. The tapping or rapping on the books or stalls
is symbolical of the bursting of the rocks. In the Lamentations
the Church weeps over the deicidal city and the fate of sinful

souls. 05

In this country the “Tenebrae” are recited as follows. 67

1. Preparation. At the altar , the carpet, a violet altar-veil, six
candlesticks with brown wax candles; the Blessed Sacrament is to
be removed to another altar if it is usually kept at the principal
altar. The altar cards also should be removed. In the place where
the epistle is sung, is set up a triangular candlestick, with fifteen
candles of unbleached wax, and a rod with e proper instrument
to extinguish them. In the middle of the sanctuary is a bookstand

for the lessons.

2. From the Commencement to the End of the Office. At the ap-
pointed hour, the candles pn the altar and those on the triangular

64 Sec Hartmann, /. c., p. 233 f-

65 Baumer, l. c., j. 332 f.

06 Thalhofcr, l. c. r II, p. 547 f.

57 See Ceremonial, 8th cd., 1894, p. 233 f.

THE DIVINE OFFICE

candlestick are lighted, and, at a signal given by the master of
ceremonies, the clergy leave the sacristy. When they have arrived
at their places in the sanctuary, they all kneel down for a while and
say in secret the "Aperi Domine”; then they arise and recite in

secret the “Pater ” the “Ave ” and the “Credo.”

At a signal from the presiding clergyman, the chanters sing the
anthem, “Zelus domus”; after which they sing the psalm and all sit
dnvn. The “Gloria Patri” is not said at the end of every psalm, but

the anthem is immediately repeated.

At the end of the first psalm, the acolyte appointed to put out the
candles puts out the last candle on the triangle at the Gospel side;
at the end of the second, he extinguishes that on the episde side, and
so on, at the end of each psalm, leaving lighted only the candle at
the top of the triangle.

After the verses at the end of the third psalm and anthem of each

nocturn, the clergy rise and say “Pater noster,'’ at the close of which

they sit down and cover their heads.

In the meanwhile the master of ceremonies invites the clergyman

who is to sing the first lamentation, by bowing to him; he then

places himself at his left and accompanies him to the bookstand,

where both make a genuflection and bow to the clergy. Then the

lamentation is sung, without asking the blessing and without ' Tu

autem" at the end. Afterwards they make a genuflection, bow to the

clergy, and the master of ceremonies accompanies the singer back to

his place and bows to him. The same is done for each lesson,

W hilst the singers begin the “Benedictus,” all rise and stand till

they begin to sing " Chrisms.” At the verse “Ut sine timore” the same

acolyte extinguishes the last candle on the Gospel side ; at the verse

In sanctitate that at the epistle side, and so at each of the follow-

ing verses, alternately. Whilst the “Benedictus” is sung, all the

lights in the church are put out, except the lamps before the Blessed
Sacrament.

When the anthem of the “Benedictus” is repeated, the top candle

.s taken from the triangular candlestick by the acolyte, who carries

it to the epistle side and holds it lighted at the corner of the altar.

When the choir begins to sing “Christus f actus cst,” he hides it be-
hind the altar.

PUBLIC RECITATION 169

At the beginning of “Christus,” etc,, all kneel and say in secret,
-‘Pater noster ." l hen the psalm “Miserere” is either recited or sung,
the en a of which the presiding clergyman recites, without “Ore-
m us” the prayer “Respice quaesumus,” but says, in a low and in-
audible voice, “Qui tecum vivit” etc.

At the end of the prayer, the celebrant taps his book with his

hand, and the others do likewise; then the lighted candle is brought
from under the altar, and all rise and depart in silence, after the

usual genuflection. ■

The same ceremonial is to be observed on the two following days,

except that the altar is without a cloth, veil, or carpet, having only
the cross and six candlesticks upon it.

10. Office of the Dead

In the early centuries of the Church the custom of celebrating
funeral ceremonies with psalms, lessons, and prayers was universal.
The first celebration was on the dies deposittoms or day of death.
The third day was celebrated to symbolize the resurrection, some-
times also the ninth, because the Roman week had nine days and
there were believed to be nine choirs of angels. But the seventh
day, as expressive of the Sabbath rest, prevailed . 08 The thirtieth day
appears to be a reminiscence of the Old Law . 09 The anniversary was
generally observed. After Clugny (St. Odilo) had given the impetus
to the solemn commemoration of the dead, the Office of All Souls
Day became a permanent custom throughout the Western Church.
It was recited on each free day of every month. St. Pius V reformed
this Office 70 and Pius X gave it the form it now has, A remarkable
Office is that for All Souls’ Day, commencing with the first Vespers
and extending to the Vespers of the next day (Nov. 2) exclusively.
No other Office is recited on that day, and even the Little Hours,
Prime, Tierce, Sext, None, are part of the Office, with a structure

of their own.

The manner of publicly saying or chanting the Office for the

03 Eccli. 22, 13. Deponere — to deliver the body to the earth.

60 See Deut* 34, 8*

70 Tha]bofer, /. c* t II, 502 ff>

I/O

THE DIVINE OFFICE

Dead is set forth in the Breviary as well as in the Roman Ritual;
in the latter in connection with burial.

1. The Office for the Dead may be said whenever the Requiem
Mass is allowed, 11 It includes Vespers, Matins, and Lauds. On
Nov. i st, after the second Vespers of All Saints, inclusive of None,
it is a complete Office in itself. Vespers contain five psalms with
antiphons, versicle, antiphon, “Magnificat,” repeated antiphon, and
prayers. Thus also Lauds with the “Benedictus.” Matins has the
invitatory, three psalms with antiphons, three lessons, thus repeated
three times, viz., nine psalms and nine lessons, if said in full.

2. The entire Office is obligatory on All Souls’ Day. Outside of this
occasion there is no strict obligation to recite it, although the Ritual
seems to insinuate that the full Office should be said on the day of
the exequies. 72 On the third, seventh, thirtieth and anniversary
day as a rule only one nocturn is said. 73

3. On the day of the funeral, on the day when the notice of death
is received, on the third, seventh, thirtieth, and the anniversary day,
though these days may not exactly fall on the respective number of
the day, and as often as the Office is solemnly performed, the
antiphons are duplicated. At the end of the psalms are recited the
words: Requiem aeternam dona eis, Domine. Et lux perpetua
luceat eis" (plural), even though the Office is said for but one. 74

4^ At Vespers the “Pater" and “Ave," and at Matins the “Pater,”

t anC ^ C rec ta’ are usually recited; but they are omit-

k ^ s P ers and Mauns are recited immediately after the body
is roug t to e church and the respoasory u Subvenite ,! Is said, or
it they are recited immediately after Matins and Lauds of the day. 76

3. The invitatory is said as often as either the whole Office or only
one noeturn is doubled; otherwise it is omitted. The first nocturn,
if only one is said, is assigned to Sunday, Monday, and Thursday;

n ttS* n °' Forty Hours’ Adoration: S.

R.C., Feb. 8, 1879, 2d

T " V,' * "■ 0 drp-ra (too, this role for a reasonable

cause. Where there are

sible But it may oblige by rtamVo^wtcv^Th^ J?' rCC ‘ ul “ manifestly impos-
* 3 Religious Orders and Congresran ‘ ' K ,° r ,

generally oblige only the choir as such and nnr ° r ru l«. which, however,

rt Rit. Rom., tit. VI, cap 4 d not the members.

Ibid.

PUBLIC RECITATION

171

the second, to Tuesday and Friday; the third, to Wednesday and

S T r The psalms “Lauda anima” at Vespers and “De profundis"
at Lauds are not said on the funeral day nor at any tune when the

or method of saying the Office for the

Dead the following rules should be observed:

A If the body is not present in the church, as on All Souls Day
Jon the third, etc., day, a catafalque, 77 or at least a black cloth
should be placed in the middle either of the sanctuary or of the
choir. The antipendium of the altar is black, the veil of the taber-
nacle is purple, the six candles around the tumba as well as those

on the altar are unbleached.

b) The celebrant, vested in surplice, black stole, and cope, ap-
proaches the altar with two acolytes carrying candlesticks with
burning candles, the master of ceremonies and two chanters, unless
the choir sings the Office. After the usual genuflections the cele-
brant goes to his place, and all recite the Pater an ve
required, and then the chanters begin the first antiphon of Vespers
and intone the first psalm. Thereupon all the clergy-which also
means the monks — sit till the beginning of the Magnificat, w en
they rise. The acolytes take their candlesticks, make a genuflection,
and go before the celebrant. The antiphon is repeated, and all the
clergy, except the acolytes, kneel; the celebrant says the Pater
noster” and the other prescribed prayers. 78 If Vespers are recited
by the choir, the mode is the same as that for any ot er ce, ex

cept that the chorales should be seated.

c) At Matins, when solemnly sung, the celebrant, etc., are vested

as above, and go to the altar as described. Two chanters sing the
invitatory, “Regem cui,” etc., and the choir answers. At e cn ^ e
adoremus” all genuflect. Then the antiphons are intone ) t e
chanters, who also intone the psalms and versicles. Then o ows,
silently, the “Pater noster," and a reader recites the three lessons,

76 il: j t m -

77 Hartmann, /. c„ p. 8n. The catafalque is always and for all persons so placed

that d,e head is turned towards the door of *e .hurctn ( of.) ^

,s Sce Ceremonial for the U- p* 209. inc v

aU the various Dravers, also the musical notes for the anup o

lJ2 THE DIVINE OFFICE

.liter each of which the responsory is either sung or recited by the
choir. Thus for all three nocturns. After the last responsory the
bookstand should be removed.

d) The Lauds begin immediately after the Matins are finished,
and the first antiphon is sung by the chanters, who then intone the
psalm and are answered by the choir. Thus all five psalms are
chanted while the clergy are sitting. At the “Benedictus" all rise
and bless themselves. At the “Pater noster” and prayers all genuflect.
At the end, two chanters sing the “Requiescat in pace’’— in the
singular if the Office is for one only, otherwise in the plural,
“Requiescant.” 7il

n. The Little Office of the Blessed Virgin Mary

(Offfcium Parvum B.V M .)

This Office is liturgical, since the Church has imposed it as official
prayer on some religious Congregations and received it into the
Breviary. Its origin is somewhat obscure, but substantially it appears
to date back to the eighth or ninth century. Peter the Deacon of
Monte Cassino reports that this Office was recited besides the regular
one as early as in the time of Gregory II (715-731 or Zachary
(74 1— 75- • Pope Urban II is said to have imposed the Little Office
on all clerics. However this may be, it is a historic fact that some
religious Orders, like the Carthusians, Cistercians, etc., introduced
the Little Office into their daily prayers. St. Pius V reformed it,
and in this altered shape it entered the Roman Breviary. But its re-
cital was left to the good will of the clergy, without any obligation,

unless there was a canonical tide or religious constitution which
bound in justice. 80

As to the mode of .reciting the Litde Office we refer the reader to
the latest (1924) edition of the “Litde Office of the Blessed Virgin
Mary by a Master of Novices. 81 It may be added that the rubrics
direct that if the officiating clergyman is not at least a deacon, the
omine exaudi, etc., is substituted in place of the “Dominus

1 1 tel c i * p * 521 f - ***

Ed. 19,4. Al~ Office 0/ the Blessed Virgin Mary, fay E. Cummiskey, ,893.

PRIVATE RECITATION OF THE BREVIARY 173

vobiscum” at all hours, consequently also in the “Litde Office 1 ’ as
chiefly said in lay institutes.

§ 2. Private Recitation of the Breviary

1. The general rubrics of the “Ordinary” as well as of the “Psal-
ter,” must be observed according to the rules given in the “Ordo.”
But whenever the “Confiteor” is to be recited, it is only said once,
as printed in the official editions of the secular as well as mo-
nastic Breviaries. 82 Also in the choirs of nuns ( moniales ) the “Con-
fiteor” is recited only once. However, the “Dominus vobiscum"
with the answer must not be omitted, because the Office is recited
in the name of the Church.

2. If two or more recite the Office together, the “Pater,” the
“Ave ” and the “Credo” are recited silently by each one for himself,
except the “Pater noster” at the “preces,” Vespers and Lauds, when
said in a loud voice by one and silently by the others. The invita-
tory, hymn, psalms, canticle, responsories, preces are said alter-
nately. The antiphons are recited together, the lessons are recited
either by one or alternately by all the participants. The foreman re-
cites the beginning, chapter, oration, and ending, which is con-
cluded by the anthem of the B. V. Mary.

3. Concerning the bodily attitude and gestures, it may be said
that any decent position is in order: standing, sitting, kneeling. The
sign of the cross as well as the inclinations and genuflections may
be made, but are not obligatory. 83

§ 3. Who Are Obliged to Say the Office

1. The Code rules: All clerics in higher orders are bound in con-
science to recite the entire official or canonical hours every day ac-
cording to their own and the approved liturgical books. 84 There-
fore, from subdeaconship upwards all clerics of the Latin Church

83 The rubrics say: "extra chorum, si unus
Confiteor” only once.

33 See Hartmann, l, c„ p. 241 f.

vcl duo red tent officium;” therefore the

THE DIVINE OFFICE
J 74

arc obliged sub gravi to say the Office according to their own
Breviary Exception is made only in the case of clerics who have
been reduced to the lay state or lawfully freed from this obligation
by a competent judge. 85 Up to the time of the Code there was no
universal law which obliged all clerics in higher orders to recite the
Breviary. Benedict XIV deduces the obligation of private recita-
tion of the Divine Office for all clerics in higher orders from “an-
cient tradition and immemorial custom,” rather than trom any
written text, and adds that the Oriental Church has no law to that

^Concerning religious, the Code prescribes as follows: All reli-
gious, whether male or female, who are obliged to choir service,
are bound to perform the Office daily in every house in which there
are at least four members who are not lawfully prevented, and even
fewer, if the constitutions so prescribe. 8 ® On the other hand, single
members , as such, are not obliged to choir service, at least not sub
gravi, unless the rule or constitutions or the laws of foundation
oblige them, or if the Office could not be performed for lack of a
sufficient number, or one would cause scandal to others by his
absence.

3. As to Sisters with simple vows, these are obliged to choir serv-
ice only if their constitutions, approved by the Holy See, make it
a duty. This holds also for all Tertiaries, including Benedictine
Sisters. 87

4. Concerning single members, the Code rules that men or women
with solemn vows are obliged to the private recitation of the Divine
Office if they have been absent from choir; lay Brothers and Sisters
are not so obliged.'" 1 If the constitutions oblige lay Brothers (and
Sisters) to the recitation of the Little Office of the B. V. Mary, this
obligation does not entail a strict duty. 89

5 - S. Congregation of the Sacraments is competent to grant
a dispensation from the obligation of saying the Office. 90 Ordinaries

86 Can. 213; 21 4, ^ 1. In case they were ordained under constraint, compulsion,
or grave tear.

89 Can, 610, § 1.

87 See our Commentary. Vol. Ill, pp. 326 f.

Can, 670, 5 3-

Z ^ " RR ’’ Jan - * 9 . l *> 6 W" 8 *- Ecct., XIV, p. 209).

private recitation of THE BREVIARY 175

v grant it only in accordance with Can. 81. This also holds with
^gard to superiors of exempt religious institutes. 81 Formerly our
American bishops obtained from the Apostolic See the faculty to
commute this duty into saying the fifteen decades of the Rosary.
The formulary of 1922 contains no such faculty; hence it must be
looked upon as abrogated. But die Formula Tertia (major) of the
S C. of the Propaganda still imparts this faculty. 92 For the rest, we
must refer the reader to the moralists.

91 Can. 198, § 1.

92 “Concedcndi ut ob legitim am gravemque rationem
sarium vel aliae preccs rccitari possint;” n. 42-

• * •

loco Divini Officii ro-

J 4 >

Title III

THE HOLY EUCHARIST

The center of the sacred liturgy, to which the Divine Office leads,
is the Holy Eucharist, in which Christ the Lord, Himself, is con-
tained, offered, and received under the species of bread and wine . 1
The Code, according to the twofold aspect of this Sacrament (in
fieri and in facto esse) treats the Holy Eucharist as a Sacrifice and
as a Sacrament instituted for the spiritual life of the faithful. This
schema is here followed for the sacred liturgy.

1 Can. 801.

Chapter I

THE HOLY SACRIFICE OF THE MASS

It would be outside our sphere to enter upon the dogmatical ques-
lions connected with the Mass. Nor are the various purposes oi the
Mass (praise, thanksgiving, propitiation, and petition) or the fruits
thereof really linked with the liturgy. Suffice it to say that the fruits
proper are generally divided into four species, viz.: (a) the universal
fruits, which accrue to the whole Church, in fact to all men ( fructus
universities) ; (b) the special fruits, received by those who are pres-
ent either in mind or body (fructus speciales) ; (c) the more par-
ticular fruits, received by the celebrant ( fructus specialissimi ) ; (d)
the ministerial fruits, obtained by those for whom the Holy Mass
is applied in a special manner (fructus ministeriales) J

ARTICLE i

HISTORICAL EXPLANATIONS

i. The name Mass (“missa”) has become the proper term for the
Latin liturgy. Its meaning and derivation are now commonly ac-
cepted. “Missa” is a late Latin form of “missio" and originally meant
dismissal. As there was a dismissal of the catechumens, so, after
Communion, there was a dismissal of the faithful ( Ite missa est ) .
The disappearance of the discipline of the catechumenate made a
distinction between two mtssae meaningless, and we now find the
word used for the whole function. The Leonine as well as the

Gelasian Sacramentaries employ it in our sense.

At the beginning there were other terms used to signify what
we now style Mass, e. g.: “fractio pants, Breaking of the Bread;
“Caena Domini,” the Lord’s Supper; “Eucharistia,” Thanksgiving;

2 Thalhofer, L c.. II, p. 12 ff.; N. Gihr, The Holy Svrifice of the Mass, 1927, PP-
148 ff. It may be added that various authors have a different nomenclature for the
different kinds of fruits — a mere distinction in terms.

THE HOLY EUCHARIST

180

"oblatio,” offering. The whole service was called “synaxis” (col-
lecta) or meeting; “liturgy” in the sense of public service; Com-
munion” or common action or fellowship at the Lord s table.

2 doubt can reasonably be entertained that the essential fea-
tures of the Mass are of Apostolic origin. The Roman Mass, espe-
cially in the Canon, has certain peculiarities which separate it from
all Eastern liturgies, indeed, we may say from every other rite in
Christendom, 4 Many attempts have been made to explain the dis-
crepancies, but none has smoothed away all difficulties. It is not our
purpose to enter upon this intricate question, suffice it to say that
the greatest obscurity b esets the^time from the third to th e seventh

century.

TThc Roman Mass commenced to exert its influence through-
out WestmTEuropeat the time of St. Gregory the Great (d. 604).
It was adopted in France with some traits of the Galilean rite. 0
Charlemagne was instrumental in bringing about conformity with
the Roman rite. In Germany the mission of St. Boniface (d. 754?)
meant the introduction of the Roman Mass. St. Augustine labored
for the same purpose among the Britons, who, however, adopted
it only towards the end of the eighth century. In Scotland and Ire-
land the Celtic rite lingered on to the eleventh and twelfth cen-
turies. Spain and Milan showed the greatest opposition to the Ro-
man rite. In the former country the Mozarabic rit e is still in use in
some parishes of Toledo and in one chapel at Salamanca, owing to
the Influence of the famous Cardinal Ximenes. Milan has upheld the
Ambrosian rite up to this day, though actually the Roman rite has

long invaded the suffragan sees and even to some extent the arch-
diocese itself.®

4. However, the Roman Mass also received some additions, from
Gaul, Jerusalem, anil the East. The additions are, first and in gen-
eral, decorative or symbolical rites. The pure Roman rit e wa s

3 See Fortcjcue, The Mass, 1912, pp. 397

e a ^ S ° U® t0 *69* may be found some explanations,

pp. Sj ff MlSS IS WC dc5cnbcd ,n Duchesne-McClure, Christian Worship,

1,8 S ' A l*'ly appointed for the scud.

THE HO)A SACRIFICE OF THE MASS 181

aus terely simp le; nothing was done except for some r eason of pra c-
tIcnT”util ity Tit s prayers were short and dignified, but might be called
almost bald in comparison with the exuberant rhetoric of the East.
Long rhetorical prayers full of allusions, symbolic ceremonies, and
such things are later additions foreign to the genius of the orig-
inal Roman rite. In our Missal we have from non-Roman sourc es
the decorative processions, blessin gs, and much of the ritu al of
Ho]y_Wee ^7 The prayers said at the foot of the altar are in their
present form the latest part of the entire rite. They developed out
of the medieval private preparations and were not formally as-
signed to their present place in the missal before Pius V (1570 ).
The “Gloria” was at first sung only on feasts and at bishops’ Masses.
It is probably of Gallican origin. The Creed came to Rome in the
eleventh century. The Offertory prayers and the Lavabo were in-
troduced from beyond the Alps, hardly before the fourteenth cen-
tury. The “Placeat,” the benediction, and the Last Gospel were in-
troduced gradually in the course of the Middle Ages . 1

5. The Council o^ Trent finally endeavored to make the Roman
Mass uniform everywhere. Pope Pius V published his reformed
missal by the Bull " Quo primum" on July 14, 1570. Its title was:
“Miss ale Romanum ex decreto 8 SS . Concilii Tridentini restitution
The Pontiff commands that this missal alone be used wherever the
Roman rite Is followed. Pius X by his Constitution Divino afflatu,
Nov. 1, 1911, ag ain reforme d the Missal, and Benedict XV p romul-
gated it. The full title now is: “Missale Romanum ex decreto SS.
Concilii Tridentini restitutum — S. Pii V P. M. jitssu editunt ahovum

Pontificum cura recognitum — a Pio X rejormatum et Sstni. D. Tv.
Benedicti XV auctoritate vulgatumT i However, the structure of the

Mass, and particularly the Canon, has not b een

The '“ad-

ditiones et variationes in rubricts Mtssahs ad narman Bullae Divino
afflatu’ et subsequentibus STi.C. Decretorum” affect only certain
rubrics with regard to the Office of the day, the formularies for the
different feast-days, the Mass for the Dead, the commemorations and
orations, the Gloria and Prefaces, to which latter two new ones have

T Fortescue, /. c., p. 1 83 f .

8 Decree, Feb. i6, 1562, Sess. XVI 1 L

THE HOLY EUCHARIST

been added. They are the Preface of St. Joseph and that for Requiem
Masses. 9 Within the last five years two new Prefaces were added,
one for the feast of "Christ the King,” and one for Mass in honor

of the Sacred Heart.

6. Some explanation must be given of the phrase, different kinds

of Masses , as it appears ambiguous. 10

a) The first distinction is that between High Mass and Low

Mass. High Mass is the original form of the Mass celebrated by
the bishop or chief priest, at which other bishops or priests concele-
brated, the rest of the clergy and the laity merely assisting and re-
ceiving holy Communion. This was formerly done on all lrturgi*
cal days, but chiefly on Sundays and such solemn feasts as were
then celebrated. We hear nothing of a daily Mass in Rome
until the sixth century'. In any case, Mass was not said more than
once a day before the Middle Ages — and it still was a High Mass.

But by the ninth century, owing largely to the monastic custom
of saying a definite number of Masses for the deceased members,
the multiplication of Masses had progressed. 11 This led to the
abridged service we call Low Mass, viz.. Mass without a choir, min-
isters, and assistance. Consequendy, new Missals 12 had to be ar-
ranged with the full text of all parts of the Mass, which were not
contained in the Sacramentaries, because the lessons and antiphons
were not recited or sung by the celebrant. The ceremonies, on the
other hand, were simplified, some were left out altogether, and every-
thing was said in a speaking voice. No definite date can be assigned
for this innovation.

b) There is also another distinction of some importance, viz.,
between public and private Masses, sometimes simply identified
with the former division, so that High Mass would be public and
low Mass private. Duchesne says: “At the Masses celebrated in
chapels, cemeteries, presbyterial churches and even in the great
basilicas, there were present, the stational days excepted, only a
private congregation, consisting of a family or corporation, or the
inhabitants of a quarter, or any kind of association of the faith-

iSft? profasion is » >P«a one in the Monastic Missal.

it ,Tr hof "7/:; ’ , p ; 3I ? ff - ; Foncscuc - l c.. p. ,84 ff.

12 Su!h a d rltSa? a b w a01 ? OC ^ Uf m tbe sixth cemur r. Fortescue, /. c., p. 187.

buUl a Missal was called Musale plaimum; Fortescue, l. c .. p. 189.

THE HOLY SACRIFICE OF THE MASS 183

ful whether resident or pilgrims, '{'he Mass said on such occasions
was a private Mass. The public Mass, that is to say, the stational
Mass, was that in which the whole Roman Church was considered
to take part." 13 This would, to some extent, tally with our parish
Mass as a public Mass, and the non-official Mass as a private Mass. 14
The conventual Mass is the official Mass said in churches, cathedral,

, 1 Uegiate and religious, where the Office of the day has to be re-
cited publicly.

c) An obvious distinction is that between " Missa cantata ” and
“Missa lecta" The former is of a somewhat obscure origin and was
probably an expedient to have some solemnity without the sacred
ministers and the usual accessories of a High Mass. The " Missa
lecta" is one in which there is no singing and is by common con-
sent styled Low Mass.

d) The Gelasian Sacramentary contains formularies for Masses
which were neither “de tempore” nor “de festo ” but adapted to
certain occasions or individual wishes. Thus there were formularies
"tempore belli,” “pro infirmis,” “in quacumque tribulatione,” etc.,
or "pro sponso,” "natalibus ” etc. These were called Votive Masses,
because offered according to the wish (votum) or intention of the
special offerer. 15 However this particular meaning cannot be ade-
quately attached to those Votive Masses which may be substituted
on common days for the conventual Mass. 1 *' This is the first class of
Votive Masses in the New Missal. The second class of Votive Masses
for diverse purposes (ad diversa) consists of Votive Masses in the
stricter sense explained above. A Votive Mass may, therefore, :ie
styled a Mass which does not agree with the Office of the day.

e) Requiem Masses are mentioned in the sources of the second
and following centuries. During the persecutions and somewhat

13 Duchesne-McClure, /. c„ p. 162; Thalhofer, 1. c„ II, p. 322 also stresses the pres-
ence of the officially assembled congregation, but adds the solemn celebration.

14 The Code of Canon Law (can. 2262, § 2) speaks of “Missam privatim appli-
cate.” We say parish, not parochial. Mass, because the parish Mass is the one said
for and in the presence of the congregation; the parochial Mass is said for, but may
be said in the absence of, the congregation,

16 Thalhofer, l. c., II, 330.

lfi The reason for this is to break the monotony of having the Sunday Mass every
day of the week. It is the opinion of some that Votive Masses originated from the
so-called refngeria (Masses for repose), since the 4th century; Jahrbttch jtir Liturgie-
Wissenschaft, 1923 (HI), p. 49.

jg4 THE HOLY EUCHARIST

later they were celebrated in the cemetery chapels, but were rather
of a’ private character, and repeated on the days when the Office
was said. 17 The so-called Gregorian Masses do not form part of
the public liturgy. 1 * Mention may here be made of the custom
of saying three Masses on All Souls Day; it is of Spanish origin,
and was extended to the universal Church by Benedict XV, Aug.
10, 1915. This is a privilege, not an obligation, just like saying three

Masses on Christmas Day. 10

For curiosity’s sake some other Masses, now happily out of prac-
tice, may be mentioned; Missa solitana or solitary Mass, at which
no one assisted; Missa sicca or dry Mass, consisting of prayers with-
out offertory, consecration, or communion. To this latter class be-
long the Missa nautica or Mass at sea and the Missa venatoria or
hunters’ Mass. A serious abuse were the double and triple Masses,
Missae bijaciatae and trifaciatae, in which the celebrant said Mass
from the beginning to the Preface several times, then one canon tor
all. This was done to satisfy several intentions on one day and was
plainly dishonest. 20

ARTICLE 11

THE CELEBRATING PRIEST

"Priests alone have the power to offer the Sacrifice of the
Mass." - 1 Therefore clerics below the rank of priests, and a fortiori
laymen, cannot say Mass either validly or licitly. In order to prevent
fraud and sacrilege the Church demands that a priest unknown
to the rector of a church or chapel where he wishes to say Mass,
be provided with a "Celebrct.” This document should not be older
than one year; in fact, strictly speaking, it should not be issued for
more than six months. Orientals in addition need a testimonial from
the S.C. for the Oriental Church. 22

17 Tlulhofcr, l, c., II, p. 324; sec above.

1# See our Commentary, IV, 196.

78 See can. 806, and our Commentary, IV. 1 j 4 f,

*° Fortcscue. c., p. 192 f.; sec Codex Juris Can., Can, 825, J y, Can. 828; The
Missa Sicca (Dry Mass) is mentioned in the Xllth century, due to the prohibition of
more than one Mass on the same day. Job. Prinsk in \ahhrb, J. Lit.-Wiss., 1924 (IV),

PP, 90 fl, * 7 1 \

21 Can, &Q2 t

22 Can. 804; see our Commentary, IV, 128 ft.

THE CELEBRATING PRIEST

Concclebratton

1:85

Concclebration takes place if two or more priests consecrate the
same bread and wine or, as at the consecration of a bishop, two
hosts and the same wine in one chalice. It is, therefore, not a mere
recital of the same prayers in general, and of the formula of con-
secration in particular, but a distinct rite. It is one sacr.ficc at
which all communicate. This ancient custom is witnessed in the
Apostolic Constitutions. It was in vogue in Rome as late as the
time of Innocent HI (1198-1216), but soon afterwards only in a
limited way. sa The Code limits it thus: “Concclebration is not al-
lowed to several priests except at the ordination of priests and the
consecration of bishops according to the Roman Pontifical. Tins
rule is law for the Latin Church only; the Oriental Church sull

adheres to the ancient practice.

Obligation of Saying Mass

“All priests are obliged to say Mass several times a year. But the
bishop as well as the religious superior ought to see to it that the
priests subject to their jurisdiction celebrate the Sacred Mysteries at
least on all Sundays and holydays of obligation.” This holds on y
with regard to priests as such. For the office of pastor requires that
he serve the parish according to the needs and reasonable demands
of the faithful, and that of beneficiary that he comply with the
obligations imposed on him by the statutes, the will of the founder,

and the intention of the donors,

Binating

With the exception of Christmas and All Souls’ Day, on which
every priest may say three Masses if he wishes, no priest is a owe
to say more than one Mass a day, unless a papal indult or a faculty
from his Ordinary permits him to do so. The Ordinary cannot
grant this faculty unless he prudently judges that there is such a
lack of priests as to leave a considerable number of the faith u

Thalhofcr, /. c, f II, 3*9*

» should mention this anon tom the pulpit, to not n few pious
Catholics arc under the impression that every priest is obliged to say Mass daily.

i86

THE HOLY EUCHARIST

without Mass on a holyday of obligation. No Ordinary can give
permission to a priest to say more than two Masses on the same

day. (Can. So6.)

There are no early historical documents to prove that two or
more Masses were said on a feast or any other day, though a spu-
rious text ascribes the custom to Pope l elesphorus (125-136?)- The
introduction of the Low Mass promoted the saying of several Masses,
and abuses soon made it imperative to restrict the practice. 26 We
need not repeat or correct what we have said elsewhere of the con-
ditions under which bmation is allowed. 2 ^ The conditions, viz.,
(a) lack of priests, (b) the convenience of the people, (c) holyday
of obligation, are plainly laid down in the Code.

As to the rubrics to be observed by the binating priest, the S.R.C,
on March 11, 1858, issued an instruction regarding (a) celebration
in two different churches, and (b) in the same church. 29 We shall
give the substance thereof:

a) After having consumed the sacred blood, the celebrant places
the chalice upon the corporal and covers it with the pall. There-
upon he recites the prayer, “Quod ore sumpsimus.” Then he
washes his fingers in a special bowl, meanwhile reciting the “Cor-
pus tuum.” After that he removes the pall from the chalice, covers
it with the purificator, paten, pall, and velum, and continues the
Mass. After the last gospel he stands in the middle of the altar and
uncovers the chalice in order to see whether a drop of the sacred
Blood has gathered there. If this is the case, he consumes it, then
pours as much water into the chalice as there was wine, rinses the
chalice, and pours the water into a special vessel, cleanses the chal-
ice, covers it, and leaves the altar. The ablution may be preserved

for the next day or absorbed in cotton and burned or poured into
the sacrarium.

b) If the priest says the second Mass in the same church, he
shall, after having carefully sipped the sacred Blood in the first

p u L I2 ’ 4 1 * CoUationes Brugenscs, Jan.-

pr«encc of ^th^nr^ ^ aUtW appcars t0 bc too rigid concerning the

SSS^iS^JT “ r" ? 11115 would render the use of the

lacuity on the part o i the pastor rather irksome*

" 7 Sec our Commentary, IV,

29 It is printed in the Rituale Rom.. ADDendi* t>,„. .
in the New Missal? Ppendix, cd. I ustet, 1926, pp. 504 f. Why not

THE CELEBRATING PRIEST

187

Mass, leave the chalice covered with the pall upon the altar and
recite te “Quod ore.” Then he shall wash his fingers in a special
j. sa y the “Corpus tuum,” and cover the chalice with the
velum, leaving it on the corporal. After Mass he shall carry the
chalice into the sacristy, if there is one, place it in a closed cup-
board, and leave it there until the second Mass. At the Offertory of
the second Mass he shall not remove the chalice from the corporal
at the oblation of the bread, nor clean it with the purificator, nor
wipe off the drops of wine inside the chalice, but take care, in
pouring the wine into the chalice, that no drops adhere to the in-
side of the chalice.

Preparation for Mass

There is a remote and a proximate preparation required for the
worthy celebration of the august Sacrifice. The remote preparation
consists in the state of grace and fasting, the proximate , in pious
exercises immediately preceding Mass.

a) Concerning the state of grace the Code says: No priest who
is conscious of a mortal sin should dare to say Mass without hav-
ing first gone to confession, even though he might think to have
made an act of perfect contrition. If no “copia confessarii” is at
hand, and the celebration of Mass is urgent, the priest should make
an act of perfect contrition and say Mass, then go to confession as
soon as possible, i. e., within three days. The term “quamprimum”
indicates not a mere counsel, but a precept, provided, of course,
there is a "copia confessarii" 29

b) As to fasting , the law says that a priest is not allowed to cele-
brate Mass unless he has observed the natural fast from midnight
on. 30 Can, 33, § 1 may here be recalled. It permits the priest to fol-
low any of the five different reckonings of time mentioned there
in observing the law of fasting. This may also be applied to the case
in question. 31

29 Can. 807. The Missal ("Ritus Scrvandus,” I, 1) says: “Sacerdos celebraturus
Missam praevia confessione sacramentali, quando opus est, * .

30 Can* 808,

31 See I* Lacou, De Tempore , 1921, p. 40: “Licet modo umun [tempus] sequi*
modo aliud; sive altero die unum, altero die aliud , * . dummodo haee variatio non
inducat ccnac legis violationcm"; sec our Commentary , IV, 141 f*

lS8 THE HOLY EUCHARIST

c) The proximate preparation consists of spiritual exercises, of
which the Code says: “The priest should not omit to prepare him-
self for the celebration of the Eucharistic Sacrifice by pious pray-
crs ” 32 Missal says that Matins and Lauds should be said be-
fore Mass, and the prayers printed in the hfissal recited, if time

permits, 33

Intention and Application of the Mass

Connected with the preparation is the intention which deter-
mines the priest to do what the Church wishes him to do. This is
the virtual intention, implied in the very fact that he prepares him-
self for saying Mass and puts on the sacred vestments, no matter
how distracted or even disturbed he may be, provided he does not
elicit a positive act to the contrary. 34

There is another mental act, also called intention, but more
properly styled application, of which the Code says: “A priest may
apply the Mass for the living as well as for the dead who expiate
their faults in Purgatory, with some exceptions mentioned.” 35 This
is the application of the ministerial fruit, for which, according to a
time-honored custom, the priest is allowed to accept the customary
stipend. 36 Concerning these stipends the Code explicitly demands
that no trafficking or dishonesty be committed, that the acces-
sory stipulations be observed, and that an accurate record be kept
by the priest and the superior. 37 The exception alleged above con-
cerns persons excommunicated, whom the law excludes from the
benefit of having Masses said for them. 38 However, if no scandal
is given, a priest may say Mass privately for an excommunicated

person, either living or dead; but if the latter is a (living) “vitandus,”
only for his conversion. 39

32 Can. 8io.

33 Ritus Sere., I, i.

3,1 See Missale Rom., "Dc defectibus,” VT 4
3j Can. 809. ’

36 Can. 824, 5 1.

* S: !£*}% “ our ^ m «

uu. ^mmemary, iv, 143 ff. For one who died as
not be offered, unless the excommunication has been
mortem. u

vitandus,’* Mass may
by absolution “post

189

TIME AND PLACE OF CELEBRATING MASS

ARTICLE III

TIME AND PLACE OF CELEBRATING MASS

Days and Hours

1 « j i . , 1 y Mass may be celebrated on all days, except those on
which the respective rite forbids the priest to say it ” 40 In the Latin
Church only the three last days of Holy Week have certain pro-
hibitory restrictions. On Maundy i hursday one solemn Mass
should be celebrated in all the churches where the Blessed Sacra-
ment is preserved and the liturgical functions are per ormed at
least according to the Memoriale Rituum. of Benedict In

churches where, on account of the lack of clerics or servers, the
sacred ceremonies cannot be duly held, the bishop may grant per-
mission to the priests to say a low Mass for the convenience of the
people. On Good Friday only one “Missa Praesanctificatorum”
may be celebrated, and priests who have two parishes to attend to,
are not allowed to binate on that day. On Holy Saturday only one
solemn Mass may be celebrated in churches in which the liturgical
functions of Holy Week are carried out. In small or poor parishes
a Low Mass may be said if custom permits; but neither a local nor
a personal indult permits private Masses to be said in churches
which are not parish churches. Concerning religious communities
enough was said above. 41

Mass should not begin earlier than one hour before dawn, nor
later than one hour after noon. 42 Therefore, a priest is allowed to
begin Mass about two hours and a half before sunrise. 4 * The
bishop may permit Mass, especially on a solemn occasion, to be pro-
tracted until after 2 p, m.; but he is not empowered to forbid the
saying of Mass before sunrise. In countries where there is hardly
any dawn, as in the polar regions, Mass may commence about the

time people arise and go to work.

On Christmas night only the conventional or parochial Mass may

40 Can. 820.

41 See Tide I, pp. 26 L; our Commentary, IV* 163 ff.

42 ^ |

43 Whether daylight saving time is to be considered in this connection by religious
who claim a privilege to anticipate seems doubtful.

THE HOLY EUCHARIST

T tyO

|)C commenced at midnight to the exclusion of every other Mass
uo , Kl , linc a | >y special Apostolic indult. On Christmas night, in all
religious nr pious houses which posses s an oratory with the faculty
of habitually keeping the Holy Eucharist, one priest may say one
or threr Masses according to the rubrics. Those who assist thereat
comply with the obligation of hearing Mass, and Holy Communion
may he administered to those who desire to receive it. The moment
at which Mass may be begun on Christmas is the hour of mid-
night, not before, lienee it would he .in abuse to (otiittH'iue Mass
so early that the priest would be at the gospel or elevation when
the dock struck twelve. Th ere is no strict obligation to co mmence
at midni ght, fnr the service may be posip oncd_ tf thpfg IS qn ini'
pedime nt. But the rubrics require that thosebound to say public
office, like cathedral chapter* and most of the regulars, sing Matins
before the Mass and Lauds after it. 'I bis order may not be changed
on Christmas day. The three Masses must be said according to the
rubrics, i,e„ as they follow each other in the Missal, and not all
three according to the formulary ’'pro Missa in Nocic.” But if a
priest (for instance, a n assistant at the cat hedral, wh o is also chap-
la in of a convent or hospital) says only one Mass, he is bound to
observe what die law prescrilies, ".servat is servandis.” In other
words, if he says but one Mass at midnight, he must say the oilier
Masses according to the rubrical time, i.e„ the second Mass not
earlier than about or 5:30 a. m,, and the third, “dc die," after
that.

2. I he place where Mass may be licitly said is determined by the
** as follows: “Mass must be celebrated upon a consecrated altar
and in a consecrated or blessed church or oratory. The privilege of a
portable altar is granted either by law or by an indult of the Holy
See, I Ills privilege carries with it the faculty of celebrating Mass in
any place, provided it be respectable anti decent, and upon an altar
stonc i only celebration at sea is excluded. The local Ordinary, or, in
the cate of an exempt religious house, the higher superior, may grant
permission 10 say Mass outside a church or oratory, upon a conse-
crated altar stone, provided the place is decent (no lied -room) and the
permission is granted for a just and reasonable cause, for extraordi-

44 Can. 82a.

RITES and ceremonies of the mass

191

n ary cases only, and not habitually.” Fricsts arc not allowed to say
Mass in churches of heretics and ■.dmmafics, even though these
buddings may have hern < onverated or blessed. A Latin priest
may celebrate Mass cm a consecrated altar of another rite, but not
upon a (neck "antemensum," These mtcmcnsia arc not altar stone
but consecrated sheets of linen, and hence do not come up to the
1 ( 1 1 uirements >>1 tin- Latin Church. Without a special indult no
one is allowed to say Mass on a papal altar.

ARTICLE iv

JUTES AND CEREMONIES OP XI (E MASS

The Holy Sacrifice of the Mass must be offered in bread and wine,
and with the latter must be mixed a few drops of water.* 1 *

1. The bread must be of pure wheaten flour and freshly baked, $0
that no corruption need be feared.'* <J The Jews prepared their "maz-
20th" (Easter cakes) from the purest wheat and Our Lord certainly
used the same material to indicate the spotless oblation (minchah).
The round form, too, appears to be an imitation of a Jewish custom
and was always observed in the Latin Church* But the size grew
smaller after the oblation in specie ceased. The host for Mass and
exposition in the ostensorium should be from two to three inches and
the particles for distribution about one inch in diameter. 1 be altar
breads should lie neither too thick nor too thin. No image or symbol,
except: that of Christ, is allowed on the hosts, 47 No accessories arc al-
lowed to be mingled with the wheat 4 * Nor should the altar breads
be older than fourteen day*. 4 * As to accessories, salt or yeast might
he considered. But the law rules: "The priest in celebrating the Holy
Sacrifice of the Mass, whenever he says Mass, must use either un-
leavened or leavened bread, according as his rite prescribes.” ftu Thll
obligation if "gravis." Latin priests, at least since the eighth century,

Can* 814,

4fl ('an, 815, <, i; S, C. Suer. Instructin' Mari I. 26, 1929 (//. Ap. S,, XXI, 631 If.);

Peel, Review, Vo!, 82, pp. 61 if. , f

*1 Thalhofcr, I, c„ It, pp, 1 16 if, Tlic round form is significative of ihr infinite and

eternal Cud,

4 *Of course, natural water ii needed, but neither oil nor honey i» allowed.

‘“ J S.lu;„ lice, tfi, 1826, ad i; Sept. 12, 1884 (nn. 2650, 3610).

6 " Can, 817.

t92 THE HOLY EUCHARIST

use unleavened bread exclusively, while the Orientals use leavened
bread. This rule affects licitness only, not validity . 01

2 , The wine must he natural wine made of the juice of the grape
and uncorrupted,*- Unfermcntcd grape juice can be used only in
case of extreme necessity . 03 Whether the color of the wine should be
red or white has never been oificially decided, this being rather a

matter of taste and practical consideration.

The rule of mixing a few drops of water with the wine obliges
"sub gravi.” “Modicissima aqua” says the Missal. If the water would
exceed one-third of the wine in quantity, the consecration would be
doubtful. The significance of this mixture is based on the union of
both natures in Christ, which the Monophysnes denied, just as the
P rote si ants reject the mystic union of Christ with his Church in

Holy Mass /' 4

Both elements , bread and wine, must be consecrated. For it is
unlawful, even in extreme necessity, to consecrate one species with-
out the other, or to consecrate both outside the Mass.** The Missal
supposes that the consecration of one species without the other would
be valid, provided it takes place within the Mass and unintention-
ally /’ 15 As to consecration outside the Mass, of which some awful
stories are circulated, there is a probable opinion that it would be in-
valid . 67

Vestments and Language

i. The priest, when saying Mass, shall wear the cassock and the
sacred vestments prescribed by his rite; but no ring or skull cap,
unless he is a cardinal, a bishop, or a blessed abbot, or unless an
Apostolic indult permits him to wear these insignia at Mass. Enough
has been said concerning the liturgical vestments. The cassock

tl Cone. P lore tit. Dei return pro Craecu {Enchiridion, 192a, n. 69 a),
83 Can. 815, i 2.

5a Thalhufcr, l. e., II, 142.

n ‘?“ M; n 1 V 41 Ap £- l7 ‘ 11 * 5 J Conc - Trid., Sett. XXII, c. 7, Dc Sac. Missae;

3 10 * rr > • f -» * > 44 - Th e use » I'nlc spoon is not forbidden, and may be ad-
visable for scrupulous priests. '

98 (bn. 817,

99 De detect 1 bus, IV, 8.

61 Her our Commentary, (V, 156

KITES AND CEREMONI 1

(vestis talaris) is mentioned as early as the sixth century. However,
ji was only after the chasuble (paenula) ceased to be worn outside
ecclesiastical functions, about the ninth or tenth century, that a
special clerical garb was introduced, and theft prescribed under cer-
tain curious penalties . 88 The law demands that this black cassock
be worn at least around ihe altar, and especially at Mass.

2. “Mass must be celebrated in the liturgical language proper to
each one’s rite, as approved by the Church." 80 Whether our Lord,
at the Last Supper, used Aramaic or classical Hebrew cannot now
be determined. The Apostles availed themselves of the language of
the Christians, which was mostly Greek. How long Greek prevailed
in Rome is disputed, The Church may have been bilingual from the
second half of the third to the end of the fourth century . 00 A gradual
penetration of the Latin tongue through the West, starting from
Africa, is noticeable as early as the end of the third century, Latin
eventually superseded all other languages, with the exception of
Slavic. The Roman pontifis, whilst permitting and upholding the
Oriental rites, at the same time kept watch against schismatical tend-
encies. The reason is obvious: the “lex orandi" reflects the “lex
credendi.” Therefore, the Orientals, no less than the Latins, are
obliged to use the liturgical books approved by Rome. The reason
for this very natural attitude of Rome may be stated biiefly , 111 The
conservative spirit of the Church does not favor novelty in cult. Re-
sides, Latin, being to some extent a dead language, throws a mys-
terious veil around the sacred mysteries, and thus attracts the curious
and well-meaning seeker after the sublime. Furthermore, unity
of language throughout the countries under the sway of i lie Latin rite
renders the liturgical worship more universal and better understood
everywhere and by all. Lastly, we may add that a dead language is
not easily subject to changes and misunderstanding, its terms being,
as it were, fixed and unchangeable.

GH Cat h> Encyclopedia, t * v* $ “Costume, Clerical t Vol, III*

0 J"J ^ ^ | Q ^

90 See Fortcscue, L C* t pp. 126 f#J Thaihofer, /. c t , I, 397 ff,

« See Thalbofcr, L r., I, 411 If. The fact is that tendencies to break away from the
liturgical language degenerate into national churches, witness: Josephinlsm and Old

Catholicism,

194

THE HOLY EUCHARIST

article v

the order of the mass 62

Some historical and symbolical explanations are added for the
better understanding of the ceremonies. Concerning the sacred furni-
ture necessary for the celebration of Mass, enough has been said in

Title I.

In order to offer a clear survey of the whole and of the interrelation
of the different parts, medieval writers have attempted to dtvtde the
liturgical Mass into different parts.™ Some distinguished four, some
seven, some only two parts. The Missal with its thirteen sections
makes no attempt at any adequate division. There is no doubt that
' ne essential division is that into the Mass of the Catechumens and
the Mass of the Faithful. Th;s division is now so hidden in the Roman
rite that most people hardly notice it. There is little to mark the end
of one and the beginning of the other; in fact, the later Creed, which
overlaps the transition, completely covers it. Nevertheless, histori-
cally, this is the most important distinction of all.

We have, then, this schema of the Mass:

Mass of the Catechumens

Introit

(The celebrant’s preparation)

First incensing of the altar

Kyrie eleison

Gloria

Collect

Lessons and Gradual

Sermon

(Creed)

(End of the Mass of the Catechumens)

Mass of the Faithful
Prayers of the faithful

62 As to the rubrics see below,

d3 TKalhofcr, I. c., II, p. 51. Already St. Augustine
parti quoted by Durandus in his Rationale . IV, c. i, n. 45

mentions the division Into

MASS OF TI ;e catechumens

195

Second incensing of the altar

Offertory act and chant

Secrets

Preface

Canon

Pater noster

Fractio and Agnus Dei
Communion and its antiphon
Postcommunion
Dismissal of the faithful
Blessing and Last Gospel. 04

In the explanation of these parts, High Mass is taken as the stand -
ard Low Mass can be properly understood only by reference to
High Mass. The pontifical High Mass is of later date, with additions
to enhance the dignity of the celebrant. 65 “The disparity in the cere-
monial was not occasioned by the difference in rank between priest
and bishop, for it often happened that, when the pope could not
celebrate, the stational Mass was taken by a simple priest, and the
ceremonial in this case was no less imposing and complicated than
if the pope himself were present.” 60 The rubrics of the Missal con-
tain frequent references to the Solemn Mass. 67

§ I. MASS OF THE CATECHUMENS

The reader will have noticed in the schema above that no special
mention was made of the introductory psalm (42) or of the Confiteor.
The fact is that up to the thirteenth century these two elements, now
inserted in the formulary of the Mass, were of a private character.

The celebrant was to recite these or similar ; r - ' i

for Mass. Not until the reformed Missal of St. Pius V was the present
form made obligatory for all. 08 The entry of the officiating priest and
his assistants, already vested, was made from the secretarium ^ or
sacristy, then situated close to the entrance of the church. During

04 Fortcscue, l. c„ p. 215 f,

65 Fortcscue, /. c., p. 214 f,

Duchcsnc'McClure, / - c p* 161*

67 Ritus Servandus, L

6S Fortcscue^ /, c~ r p. 225; Thalhofcr, II, p. 59 *

i9 5 THE HOLY EUCHARIST

the procession the antiphon “ad introitum,” originally consisting of
an entire psalm, was sung by the choir (“schola cantorum ), On
entering tire sanctuary, the pope gave the kiss to all the bishops,
priests, and deacons present, and thereupon proceeded to prostrate
himself before the altar. Then the deacons, two by two, kissed the
altar; the pontiff also kissed the altar and the book of the Gospels.
The “Kyrie eleison,” at least on certain days, followed. 69 The angelic
hymn of “Gloria,” of Greek origin, was originally introduced at
Rome into the first Mass of the Nativity, which was celebrated be-
fore daybreak. Pope Symmachus (498-514) extended its use to Sun-
days and the feasts of martyrs, but only in the case of episcopal Masses.
Priests were allowed to say it only on Easter Sunday, when they were
regarded as taking the place of the absent pope, or on the day of
their first performance of sacerdotal functions.' 0 After saluting the
congregation, the celebrant called upon them to pray with him,
which prayer was called “collecta,” because it was said as soon
as the people had fully assembled.

The lections and chanting of psalms followed. From the begin-
ning of the sixth century there were in use in Rome only two lections,
viz,: Episde and Gospel. The first was sometimes taken from the
Old Testament and sometimes from the New (the four Gospels
excepted), but most frequently from the Epistles of St. Paul, or from
the other Epistles, whence its name. 71 The Gradual was sung at the
“gradus” or ambo by a single cantor, and during the time it was sung
there was nothing else going on, while the Introit, Offertory, and
Communion, introduced later, were merely intended to occupy at-
tention during long ceremonies. The other chants were executed in
piano by the choir or the schola cantorum.

In the early centuries the “homily” followed after the lections, espe-
cially of the Gospel. But after the time of St. Gregory, and perhaps
even earlier, preaching appears to have come into disuse. 72

If the catechumens were present, especially on the days of the

c c " PP* L the Kyrie was a remnant of the Litany form

fonSSaSs. mV0CaCtO “’ m SL Gregor y' s wete accompanied by other

70 Duchesne-McClure, l. c„ p. 1 66.

71 Duchesne -McClure, l. c„ p. 167.

72 Ibid., p. 1 71.

MASS OF THE CATECHUMENS

197

••Opening of the Ears ” or “Traditio Symbol!, ” » they were dis-
missed by the deacon with the words: Catcchumem rccedant! To
iuclue from the Dialogues of St. Gregory, this custom was still in use

at his time. 71 Thus ended the first part of the Mass.

A question remains to be answered, viz., on what system have the
movable parts of the Mass been chosen? Movable parts or propna
are those which change according to the feasts, viz.: Introit, Gra ua ,
Episde Gospel, Offertory, Preface, Communion, to which may be
added the orations (collect, secret, postcommunion). Feasts with a
marked character have very suitable parts. The propers of Christmas,
Easter Pentecost, Common of Saints, and Requiem are well chosen.
This is true also of the lessons. For the feasts that commemorate an
incident related in the Gospels the respective pericope was chosen.
Some system, if such it may be called, may be discovered for the
Sundays of Advent until the second Sunday after Epiphany, also
from Easter Sunday until Pentecost. The most difficult Sundays to ex-
plain are those after Pentecost. Perhaps the Office of these days had
some influence on the choice of the pericopes. But the connection
usually is very thin. Maybe our present arrangement represents the
fusion of various systems. It is certainly very old, perhaps dating

back to Pope Damasus 73

Kyrie Eleison and Gloria

The Kyrie, as we now have it, is a fragment of a litany, introduced
from the East as the opening prayer of the liturgy about the year
500. For great occasions the whole litany was recited, as it is even
now on Easter and Whitsun eves. By about the ninth century the
number became fixed: three times Kyrie in honor of God the Father,
thrice Christe in honor of God the Son, and thrice Kyrie in honor of
the Holy Ghost. In St. Gregory’s time Kyrie and Christe eleison were
accompanied by other formularies, perhaps . Te rogamus, au
nos.” In course of time, however, these were changed or omitted en-

73 Namely, the Apostolic Creed, which they had to memorize.

74 Dial . Ill 23: Ducbesae-McClurCt L c* t p, i 7 *« , n *r

75 Fortcscue, l e. f pp. 220 ff.; 257-261; S. Beissel, S.J.,
des Rdmischcn Meubuchcs, 1907, has made some solid investigation into this in

tricatc question.

J THE HOLY EUCHARIST

tirely. A change certainly tcx>k place when the so-called tropi
were added to the Kyrie as well as to other liturgical texts. This was
done to fill up the musical neums, which were found wearisome.
Clauses were inserted to fit the notes; one oeum became a series of
single notes with a text; for instance, Kyrie,, rex genkor ingenite,
vera essentia, eleison. 77 Pius V abolished all these additional texts. 7S

After the Kyrie suitably follows the Gloria, for in many rites the
first litany ends with a hymn, which gathers up into a final chorus the
voices that have answered the petitions. It is a joyful antiphon ad-
dressed to the Holy Trinity: the first part to God the Father, as far
as “Domine, Fili unigenite,” the second to God the Son, and the
last, “Cum Sancto Spiritu,” to the Holy Ghost. The origin of the
Gloria, also called “Doxologia maior” or “Hymnus angelicus ’ 1 (Luke
Ih 14), is somewhat obscure. But it is an undeniable fact that it is a
translation from a Greek text which was certainly known to St.
Hilary of Poitiers (368) ; for he is credited with a partial translation
of it, with additions. In the beginning of the sixth century it was
sung by bishops only on Sundays and on the festivals of martyrs.
Finally, in the eleventh century, priests also were allowed to say it on
every feast that had a full office, except in Advent and Septuagesima
and on the feast of the Holy Innocents." 9 It was also troped or
farced, especially on Our Lady’s feasts. But the reform of St. Pius V
did away with this abuse. 60

Collect or Orations 81

At the church appointed for meeting a prayer was said, which was
repeated at the stational church, whither the' people marched in pro-

78 Tropos (GrccO literally means the figurative or metaphorical use of a word:

rc a , n inicrted {nct wit h enriched melody. Whether Tutilo (912), monk

ot St. Gall, is the originator of the tropes of the Mass, is not absolutely certain. Sec
Thalhofer, L e., II, 70.

” See n. VI of the “Ordinarium Missae."

' 8 Fortescue, / c., pp. 230 ff.; Duchesne-McClure, l. c., pp. 164 ff.

Thr rStLptfSlr k H found m lhe A Po«ohc Constitutions, VII, 47.

Th 8oVt‘ /°! nn j* di ( (cd ' Duche T e ’ 1 l 2 9 ) ascribes it to Pope Telesphorus (138).
n 77 S " FonCiCUe * 1 c - PP- 2 39 ff-; Duchesne-McClure, /. c„ p. 166; Thalhofer, i c.,

31 Sce Th^hofer, l. c„ II, St ff.; Fortescuc, i, c„ pp. 244 ff.

MASS OF THE CAT i’CHUhL

199

cession. This is the “oratio ad collectam,” viz,, prayer for the assem-
bled Deople. It formed the opening prayer of the celebrant after the
common prayer (litany) and the hymn (Gloria) . The oldest collects
we know are those of the Leonine Sacramentary, most of them
still in the missal. Nothing in the missal is more genuinely Roman
than these ancient collects. There is brevity, soberness, propriety,
and a classical rhythm to every one of them. At first only one collect
was said at Mass, as well as one gospel and one preface; but after
the twelfth century Rome accepted some northern innovations by
introducing several orations, except for the Papal Mass. The num-
ber was allowed to be increased unevenly, 82 one, three, five, seven,
which latter was the limit. This still is the general rule, but excep-
tions occur, for instance, on the second-last Sunday of October (for
the propagation of the faith), or when an oration for the dead is in-
serted. The Collect is the first of the three “collective prayers, the
others being the prayers “supra oblata” or Secreta^at the Offertory,

and the “post-communio” said after Communion.

Before the Collect the celebrant greets the people. This is a natural
and a very ancient custom. He is about to speak and offer saenhee
in their name, as mediator between God and man, and so he first
presents himself, as it were, to the people. The form of this greeting
was not the same at all times or everywhere. It occurs m the form ot
“Pax vobis” (John 20, 19), “Pax vobiscum,” “Dormnus vobiscum.
“Pax vobis” was at first used only on joyful occasions and when the
Gloria was sung. Consequently, since the priests did not say the
Gloria, they also abstained from saying “Pax vobis” instead of which
they sang “Dominus vobiscum,” which they continued to use even
after the use of the Gloria was granted to them. This ceremony and
prayer, especially the Collects with one main and predominant
thought, which is repeated in the secreta and postcommunion, invites
the faithful no less than the priest to concentrate their attention on the
Saviour outstretched on the cross and on the whole drama o e
Redemption as well as on the feast or mystery to be celebrated.

* The reason alleged by medieval writers for the uncv« ^oL^odd

of Virgil's Ecloga (VIII, 75): “Numero dcus impart gaudet —God lo^cs an

number.

83 Duchesne-McClure* /. c* t p- 167*

500

I I IK I IOLY BIK'-I IAKIST

From the Epistle to the Gospel

A* stated above, there were only two lections in use at Rome at the
beginning of the sixth century. Originally they had been more
numerous. In the existing use, indeed, more titan one trace is found
of the prophetic lection* which have now disappeared, This form of

l rvxm ,s, indeed, Mil! employed «m certain days for instance, on the
I .rnher I ).tys and in Lent. The most remarkable thing in this con nee-
non is the arrangement of the chant* between the epistle and the
gospel. These chants arc always two in number, a ‘p, alums rc-
j-ponsorius" which is entitled the Gradual, and the Alleluia, to which
there is still attached a verse from a psalm. During Lem and oilier
penitential seasons and in masses for the dead, the alleluia is re-
placed by a psalm with a special melody, called the “psalmus tractus”
or Tract. There i* in every case a second chant after the Gradual.
Whence this duality? The reason will occur to us if we consider that
m the few Masies which have preserved the prophetic lection, the
Gradual is sung between that lection and the epistle, whilst the Al-
leluia or Tract r> :,ung between the epistle and the gospel. The two
chants were at first inserted respectively between the lections, but
when the first lection was removed, both chant! were united and
sung between the epistle and the gospel.* 4 The epistle was read by a
lector, hut in the seventh century we hear of the uibdcacon doing die
reading and the deacon singing the gospel. The answer, "Deo
gratias," is the common one after all lessons. The prayer “Munda cor
meum” first appears in the Ordo Roman us X;V, i. c., about the

fourteenth century. During the gospel all stood hare-headed, li
servants who receive their master’s orders. The people made various
answers, for instance: “Deo gratia*,” “Amen,” later, “Lauf tibi,

Christ c." 1,8

m some Masses (rive in number) we find an appendage to the Al-
leluia, called the Sequence * (sequenua) or proia. The name signi-
fies the end of the alleluia prolonged or protracted as “juhilus” or
yodle. The many ncums or notes were hard to remember for some
.ingers and the desire to have a help for their musical memory led to

"MJucbcMjr.McClurc. I, c„ p.

I'wtrVCUr, /, c„ pp, 201 ff.

MASS OF THE CATECHUMENS

20 f

the adaptation of words to the notes of ncums (without lines). Tin*.
K; ,vc rise to compositions of great variety and number* of freely run-
ning verse* without regular accent (prose), A monk of the famous
Abbey of St, Gall in Switzerland, Notker Balbulu* ( r J I2 )t i* called
the fuher of Sequences.*" The reformed missal of 1570 admitted only
live viz the “Vif. nmac Paschali" for Easter and its Octave, written
probably by Wipo (about 1040), the “Veni Sancte Spiritus” for
Pentecost and its Octave, written perhaps by Innocent III (1198-
121O 1 hr- “Lauda Sion” for Corpus Christi and its Octave, composed
bv St * Thomas Aquitm (17.74), &C “Stabat Mater,” written by J»co-
ponc da Todi, O.S.F. ( 1 y/J), and the “Dies irac” for Requiems most
probably composed by Thomas of Cdano, O.S.F, (.250). Some re*
ligiou'. Orders have a Sequence for the feast of their Founder.

The Credo

Ever since the Apostolic age, a homily or exhortation was driv-
ed after the gospel. 8 " However, this custom seems to have ceased
after St. Gregory's time, An insertion was made later, sometimes in
I he form of a general confession, but more frequently »n the form of
a profession of faith, or “Credo.” The fact is that a Creed was recited
at the procession of the oblation in the Eastern rites ever since the
fifth century."" From there it found its way into the Mozarabic rite,
which, however, places the Creed just before the Pater noste.r. It
was to be sung in a loud voice by the whole congregation. 90 This was
a manifest protest against the Arian heresy. The Creed was also sung
in many churches of Germany and France, When it was introduced
in Rome is somewhat doubtful. But it seems that 1014 is the probable
date for its adoption into the Roman lit orgy, at the place where it now
il« It is, indeed, an afterthought, but, we dare say, a felicitous one.
It closes the first part of the Mass and projects into the second as the
foundation and prefiguring of the sacred oblation. 92 The form in

w Drcwi, S.J., Kin fahrtautend Uteinin her HymnemtUhtuns, Wp BP- .

•7 Thu#, e.K; the Beoedlciinei, Thalhofcr, /. c„ II, pp, roj ff., offer* a brief and

appropriate explanation of Uieie five icqucncet.

** Am an, 11; Juttin Martyr, Apot., I, 67*

l,tt Duchctnc-MeClure, I. c., ^4- „ „ , . „

*»J f>junnl of To|r<lo, <!» ‘j. It contain*! thr "Fil toque. Set I nalhofcf, l. c., M. ia7-

ut 'fhalhofer, /. r., II, tab; Forteveue, l. c., afi«.

M Tballiofcr, ibid.

202

THE HOLY EUCHARIST

which it is sung is the so-called Nicene, with the “Filioque” and
some modifications in the Latin text." 3 In the Middle Ages it was
commonly sung, not bv the choir, hut by all the people, and there was
only one chant for it, which was known to everyone, 1 * 1

§ 2. MASS OF THE FAITHFUL

The Mass of the Faithful may be divided into three parts: (a) the
Offertory, (b) the Consecration or sacrifice proper, and I c) the Com-
munion or completion of the sacrificial act.' 3 In the first part the
faithful offer; in the second part, Christ, the eternal High Priest,
offers; and in the third part the Lamb of God offers Himself to the
faithful. All three parts present the one unbloody sacrifice as a re-
newal or continuation of the Sacrifice of the Cross, once offered in a
bloody manner.

T he Offertory

After the Creed (if said) the officiating priest salutes the congre-
gation with the Dominus vobiscum,’ to which the choir or people
answer: “Et cum spiritu tuo.” The celebrant immediately sings:
“Oremus. 1 But the ‘ Let us pray" appears to fall on deaf ears here,
because no prayer follows. To refer it to the secreta is insufficient. 06
It is better to explain the hiatus by saying that formerly prayers were
recited, like those on Good Friday, which were later left out. ,JT

But the Roman liturgy has preserved the very ancient act of “obla-
tion * in its proper place. The faithful and the clergy, including the
celebrant, formerly brought their gifts of bread and wine. The pope
himself, assisted by bishops and priests, received the loaves; the
archdeacon and his colleagues, the phials of wine. During the Offer-
tory the choir chanted a responsory psalm, called the Offertorium.
This chant is very ancient. It now consists of a single verse without
response (exce^. in Requiems). The offertory prayers now in use

u* 4 * Umberg ’ J 9 22 ’ nn * 54. 86.

- »5S> *££ ft V5

“Thus TWhofa.l c. II. p . , J4 . ’ 1 P ' 132 f '

Duchesne-McClwe, p. 172L

MASS OF THE FAITHFUL

203

r _ no , indicated in the ancient books, but correspond, in their

memine to those in other liturgies 08
When the present prayers: “Suscipe” “Deus qui,” “Offer im us,

“In spiritu hurailitatis ,” “Veni Sanctificator ,” “Suscipe sancta Trim-
tas ” were introduced, cannot be precisely determined. All them
ire" of medieval origin, and were not used in all churches at the same
time The Roman Ordo of the fourteenth century contains them
all. 90 The missal of 1570 prescribes them. Concerning the “Suscipe
smete Pater , . . hane immaculatam hostiam,” some call it an an-
ticipation of the consecration; 100 others refer the “immaculate’; to
the host upon the paten, as being prepared according to ecclesiastical
rules made of unleavened, uncorrupted wheaten flour. Thus also
the chalice of salvation (“Calix salutaris”) appears to refer to the

approaching sacrifice of the Redemption.

The prayer “Deus qui,” during which wine and water are poured

into the chalice, is adopted from a collect in the Leonine Sacra-
mentary for Christmas. 102 It alludes to the Incarnation of Christ
and the incorporation of human nature into the supernatural

order. 103

“Offerimus tibi, Domine, calicem salutaris” is Mozarabic. The
plural form “offerimus” implies that the deacon also offers the chal-
ice This is a relic of the special duty of the deacon with regard to
the consecrated wine. Two short prayers follow. “In spiritu humili-
tatis” is less ancient and less common than the next prayer, and is
taken from the prayer of Azarias in the burning furnace 10 It
breathes the humble spirit of a sinful people. Somewhat startling is
the prayer, “Veni sanctificator,” modified from the Mozarabic, for
it seems to be an imitation of the Eastern epiklesis or invocation of
the Holy Ghost, after the words of consecration. However, it is justly
pointed out that the “benedic,” or blessing, must be taken in the
strict sense, as dedicatory, not consecratory, and consequent y a

0S Duschcsne-McClure, I. c., p, 172 ff.

09 Thalhofer, l. c., II, 160 f.

100 Fortcscuc, l. c., p. 305. ,

101 Thalhofer, II, 162. But wc hardly think that the author of that prayer thought

of liturgical laws.

102 Forteseue, 1 . c„ p, 306.

103 Thalhofer, /. c., II, 164.

10i Daniel III, 39 f.

204 TOE HOLY EUCHARIST

purely sacramental invocation. Besides, it is no part of the ancient

Roman Mass, but a later interpolation. 105

Then follows the incensing of the gifts and of the altar, the clergy,
and the people. This is a later addition, borrowed from GalHcan
practice and gradually introduced into the Roman liturgy after the
twelfth century. The Roman Ordo of the fourteenth century con-
tains the whole of our present ceremony. But while the older manu-
scripts give the name of the Archangel Gabriel, the later ones name
Michael, as we have it in the missal now. 10b The incensing then is
done under the invocation of the great protector of the Church. St.
Thomas explains: Incense has reference to two things, wz, to the
reverence due to this Sacrament, and secondly, it serves to show the
effect of grace wherewith Christ was filled, and from Christ it speaks
to the faithful by word of his ministers. Therefore, when the altar,
which represents Christ, has been incensed on every side, then all

are incensed in their proper order. 10 '

The washing of the hands, where it now occurs during the Mass,
was not fixed for some time. In former times, this act took place be-
fore the Offertory. The reason for washing the hands after the Offer-
tory, it appears, was the need for it after having handled the obla-
tions and then after incensing. 1 0s The spiritual significance consists
in the internal and external cleansing of the believer from material
and spiritual stains. 109

In the prayer “Suscipe sancta Trinitas which is of ancient date,
but was not always in the same place where it is now, the priest
sums up the whole Offertory by addressing the Blessed Trinity,

Eons et origo omnium bonorum." Then he mentions the merits of
Christ’s Passion and glorification, and does not forget the Saints,
whose merits contribute to the treasure of the Church. The “istorum”

naturally refers to those Saints whose relics are deposited in the small
sepulchre. 1 1 0

The “Orate fratres” and “Suscipiat” are medieval additions, in-

105 Thalhofer, /. c. f H, 167; Fortescuc, /. e., p. 306 f.

** Fonescue, ^ c " P* 3°8; Thalhofer, /. c., I, 702. Gabriel refers to Luke I, ii, 19:
Michael to Apoc. VII 1, 3.

ir.u ^ imma Theol., Ill, qu, 83, a. 5, ad 2. But on the “honor incensi” he is silent.
10 Fortescuc, /. c.. p. 310; Thalhofer. 1 . c., II, 168.

108 S, Thom,, 1 . c„ III, qu. 83, a. 5, ad x.

Thalhofer, /. c., II, 1731 Fortescuc, l. c., p. 311.

MASS OF THE FAITI !FUL

205

spired by the idea of asking for prayers before the Canon. They are
said in a low voice because the Offertory chant is still going on.

The Secret, or “secreta,” so called because said in a low voice, is
one of the oldest parts of the Offertory. These “secreta which be-
long to the proprium Missae, are of the same rhythmic structure as
the collects. But they are true Offertory prayers— prayers which
refer to the oblations. 111

To conclude these remarks concerning the Offertory, it may be
said that, after the oblation in specie gradually disappeared, the
people offered money instead, and were strongly exhorted thereto
by many synods. In the fourteenth century these offerings also ceased,
though in some places the custom even now survives in some form or

other. 112

Preface and Sanctus

1 ; 1 accordance with the fact that Our Lord, at the Last Supper, took
bread and wine and gave thanks, this prayer in all rites takes the
form of a “thanksgiving.” The celebrant begins by inviting the
faithful to thank God, and then continues in this vein, thanking
God for His benefits, especially for sending His Son on earth, and
then recalls the life of Christ and particularly what He did the
night before He died. 113 The Secreta ended on a high note, with
“Amen” as a response. 114 This corresponds with the “Per omnia
saecula,” etc., which is sung aloud in High Mass. Thus the Preface
becomes a transition from the Offertory to the Canon, of which
it formerly formed part and parcel, though in our present Missal it
is separated therefrom. In the Apostolic Constitutions 115 this initia-
tory prayer is very extensive and divided into two parts by the trisa-
gion. The beginning: “Sursum corda,” “Gratias agamus, Dig-
num,” etc. is almost identical with that of our Preface.

The name Praefatio occurs in the Gregorian (Hadrian) Sacra-
mentary, while the Gallican name is “Contestatio” ( or Immt )

111 Sec c, 69, dist. I, de Conscer.

112 Thalhofer, c* f II, 150; Fortescuc, L c p. 300.

113 Fortescuc, /. c. r p. 315*

114 Duchesne-McChire, /. c. f p, 176.

115 Book VIII, ch. 12.

206

THE HOLY EUCHARIST

and the Mozarabic, “lllatio." As a preface or introduction it soon
came to be considered a separate prayer. 1 16

The number of prefaces was not always the same. While the
Eastern liturgies never change the preface, the Western Church does.
The Leonine Sacramentary contains 267 prefaces, practically one for
each separate Mass. 117 The Gregorian has ten official prefaces and
100 others in the appendix. Other Western missals, like the Galil-
ean and Mozarabic, have a different preface for each Mass. A spuri-
ous decree of Pelagius ordered nine prefaces, 1 18 but omits the com-
munis. The eleventh preface, in honor of the B. V. Mary, was added
under Urban II (10S8-1099), who, according to tradition, composed
and first sang it at the Council of Guastalla. 11 ' The new Missale
Romanum contains fifteen prefaces, viz., /or the Nativity, Epiphany,
Lent, Passion (de Cmce), Easter, the Ascension, Pentecost, the Feast
of the Blessed Trinity, that of the Sacred Heart, of Christ the King,
of the B. V. Mary, St. Joseph, the Apostles, the Communis, and that
for the Requiem. 120

Each preface, except the Communis, consists of three parts: the
first contains an exhortation to give thanks, which is a truly worthy,
proper and wholesome act, because gratitude draws down the gifts
of Heaven, including the greatest and most precious gift — the Son
of God. The second part refers to the mystery or feast of the day and
therefore varies with the latter. The last part is a jubilant act of
adoration and profession of faith, in which the voices of men join
with those of the children of God, the first creations of the bountiful

Creator and Redeemer of men and angels.

The threefold Sanctus (trisagion) : “Do min os Deus Sabaoth! Pleni
sunt coeli et terra gloria tua,” is most ancient, for, with but slight
modifications, all the liturgies contain it. The words: ‘ Hosanna in
excelsis! Benedictus,” etc., are perhaps of somewhat later date,
oug also quite ancient. 1-1 The sources of the text are well known,

ness and f r*’ i < T >ntC5 ^° ' wou ^ mean testimony rendered to the great-

m . do4 jpg* ^Thats asr " ulatio ” 1116 “

120 Editio 1929,

121 F ° rte ”“’ '■ ' • P- 3 “ (•: Thalhofer, /. n, p. ,83 ff.

THE CANON

207

• I sa j as vi. 3 and Matt. XXI, 9. Hosanna was originally a cry for
help, but in the mouth of the Jewish people it meant vivat or hurrah,
an exclamation of triumph or joy. The whole Seraphic hymn, as the
trisagion is also called, is a greeting of the angels to the Blessed
Trinity and a greeting of men to the coming Saviour. The glory
of God in Heaven is referred to that of the Lord of majesty Himself,
as well as that of the angels and saints. The glory of the earth may be
referred to creation in the natural order, as well as to the brightness
of the supernatural sphere, viz., grace as the permanent state of the

• .122

just.

The Canon

The name Canon here means the unchangeable norm for the fol-
lowing sacramental action. The term has been in use since the sixth
century; earlier names were: “sacrificiorum orationes,” “gratiarum
actio,” “secret urn Missae ” or simply “prex.” Our Missal places this
name after the Sanctus, although originally it stood before the

Preface.

The Canon extends from the “Te igitur” to the eephony “Per
omnia saecula saeculorum” 123 before the “Pater noster.” Why the
Canon is recited in a low or whispering tone, or silently, is mys-
tically explained by reverence for the holy act, or to shield the sacred
text from the vulgar, because it is a priestly prayer. But this was
hardly so from the beginning. 124 Yet it is very appropriate that the
momentous action be performed in silence, just as there was silence
when the Divine Logos descended from His royal t hrone. The priest
alone recites the Canon, because he specifically acts as the representa-
tive of the eternal High Priest.

From the Beginning of the Canon to the Elevation

The Canon begins with the words “Te igitur,” addressed to God

122 On the “Trishagion and Qedusha” see A. Baumstark in Jahrb. f. Ltl.-Wtss.,
1923 (III), p. 18 ff.

122 This may now be regarded as certain; see Thalhofcr, L cl, II, p* i 9° * Fortescue,
/, c., p. 325; Schuster, i. c., I, 264 f. The Missal devotes two titles to that part, viz,,
VIII and IX,

121 Fortescuc, l. c„ p. 325.

THE HOLY EUCHARIST

208

the Father. No matter whether it is part of a misplaced prayer, re-
sembling the epiklesis (invocation), or an original form, it must
certainly be referred both to the offertory and to the Consecration.
The offering is made through Christ, whose mediatorship renders
the gifts acceptable and blessed. A combination of retrospective and
prospective is expressed in the three nouns: “dona,” “munera,” “sac-
rificia” “Dona” may be taken as the gifts of God, “munera" as
presents or oblations of the faithful, and “sacrificia” as inchoative
or prospective sacrifices which become real sacrifices through the act
of Consecration. In the same prayer the holy Catholic Church is
named as the first object of this efficacious invocation, followed by
the Pope, the diocesan superior, and all who profess the true faith . 1

The " Memento " is the place of the diptychs of the living, of whom
those are mentioned first who have the Holy Sacrifice offered for
them. Next come those who actually assist at the ceremony, then
all those for whom the sacrifice of praise is offered for their redemp-
tion, their hope of salvation, and as an imperishable inheritance. The

idea of the sacrifice of praise, atonement, and petition is well ex-
pressed . 126

The Missal then has a separate tide, "Infra actionem” (within the
Canon), followed by " Communicantes” which is somewhat dis-
connected on account of the insertion of the diptychs read by the
deacon: Memento, Domine,” etc. Still there is a close connection
between the “Te igitur” and the "Communicantes.” The tide “Infra
actionem was put there — in later times — because of the clauses in-
serted for certain feasts , 1 and now in the new Missals these inser-
tions are printed at this very place, and no longer, as in the old Mis-
s s, among the proper prefaces. The Communion of the Saints here
receives a liturgical emphasis, as does also the idea of the mystic body
o C rist and the Church. Besides the hyperdulia and dulia are dis-
trncdy indicated, the Blessed Virgin as Queen of all the Saints being

faith (thus Thalhofcr v\ C l ° ^ “oderstood only bishops as promoters of the

•'cultoS mJ£nin“ ^od’in ,V “ ^ Ce ?? 10 - Thc P^ase sounds very much like
mote the true faith. CaSC wou ^ com Prise all those who foster and pro-

“ V' ’• 273 f - : Th2ihof "> >■ «■-. 2 °5-

offerum." * ' - c " P‘ 33 °; Thalhofer, L c., II, 206, on “qui

THE CANON

209

named first . 128 Then follows the “glorious choir of Apostles” (twelve
in number, St. Matthias being placed after the Elevadon), and the
“white-robed army of Martyrs” ( also twelve), all, with the exception
of St. Cyprian, Romans. On five feast-days {viz.: Christmas, Epiph-
any, Easter, Ascension, and Pentecost) the respective mystery is first

mentioned.

The prayer "Hanc igitur " 120 consists of two parts. The first part,
which is older than the second, is an intensified petition to God to
accept the oblation which the lawful ministers and the whole Chris-
tian family have offered and present, to have it changed into the
sacred body and blood of Christ. The second part, “diesque nostros,”
commonly attributed to St. Gregory the Great, is a prayer for tem-
porary and eternal peace and everlasting happiness. 13 ” We have now
an additional clause to the “Hanc igitur” on four occasions, Maundy
Thursday, Easter, Whitsunday, and at a bishop s ordination. There
used to be many more. The Gelasian Sacramentary has thirty-eight
such additions for various occasions. They may well be remnants of
the old litany. The celebrant stretches his hands over the oblata, a late
ceremony, which first occurs in the fifteenth century. The Ordo
Romanus of the fourteenth century does not contain it. In Durandus
time a profound inclination was made. The Dominicans and Car-
melites still keep this older custom. The extended hands are only a
way of (practically) touching the oblata at the moment when they
are so specially named, or a kind of silent invocation . 131 A very ob-
vious meaning of the ceremony of laying the hands on the oblata may
be found in the fact that all bloody sacrifices used to be offered with
the priest’s hands laid on the victim; this act signified the transfer of
sin and guilt to the victim and was symbolical of the atonement. 13 "

Isa The title “Genetrix" appears after the Council of Ephesus, 43 1, The feast of
thc first-named lames occurs on July 25th, that of thc other James on May 1st this
for the bow to be made on thc respective feastdays.

129 This is “perhaps the most difficult prayer in the Mass;" Fortcscue, /. c., p. 333.

iso There can hardly be any doubt that by “in tua pace disponas 1 * the Pope meant
peace from extrinsic enemies, and the words not unlikely refer to the disturbances
created at that time by the “nefarious" Lombards. Thc “eripi,” of course, must be un*
derstood as preventive; Schuster, L c. t 1 , p. 283 L is inclined to look upon this as well
as’ the following (“Quam oblationem ) as an epiklesis or prayer for the transubstantia-
tion of the Eucharistic species*

131 Fortcscue, p. 333.

210

THE HOLY EUCHARIST

The interpretation that the priest thus wishes to offer his own spirit-
ual oblations together with those of the faithful 133 is more or less

allegorical.

The next prayer, “Quam oHationcm /' has undergone some altera-
tions, as may be seen from a comparison with other liturgical
sources. Thus the text in “De sacramentis has four, adscriptam,
ratam, rationabilem, acceptabilemque.” The old Gallican Missal
changed “ratam” into “gratam,” kept “acceptabilem,” and modified
the three others into verbs: “benedicere,” “suscipere (ascriptam),
“sanctifieare" (for “rationabilem"). A translation of these five epi-
thets, even in paraphrased form, is somewhat venturesome. The
“benedictam” clearly refers to a blessing, though the oblations were
already blessed and set apart at the Offertory. It is, consequently, a
renewed blessing, and for this reason the phrase “in omnibus” {viz.,
thoroughly or throughout) is added. It is a proximateiy Eucharistic
blessing, invoking divine grace, as if to prepare and arrange the mat-
ter for the sacrifice, 134 “Adscriptam" may mean “enrolled” or “reg-
istered,” 135 and in this sense would remind us of the names men-
tioned at the Memento. It may have the sense of "entirely devoted,”
as a slave was called “adscriptus." T he interpretation that God may
deign to accept the sacrifice as meritorius on the part of him who of-
fers it, 130 is not improbable. “Ratam” would seem to mean “valid”
or “ratified,” and to refer to the efficacious ratification in Heaven of
the homage paid to God on earth. 137 “Rationabilem” is an echo of
the reasonable worship mentioned in St. Paul’s Epistle to the Ro-
mans, 1 '' 4 signifying the interior or spiritual worship of the soul. “Ac-
ceptabilem” means the divine acceptance of the oblation, as far as the
offerer is concerned. “Ut nobis fiat” is a common expression in such
invocations, 130 and is here immediately connected with the terminus

ad quern of the offering, namely, the Body and Blood of the Son of
God, our Lord Jesus Christ.

133 Thai ho fer, /. II. 215.

134 Schuster, i. c. t I, 287 f.

135 Cicero: “Altqucm ordinibus deorum ascribere.”
l3tt Schuster, l. c., I, 288.

ifia.

138 Rom. XII, 2, 4.

fwffi^S UC, r r C ” P ‘- 334 c Thc - Dc Sacraxnen tis > ” ascribed to St. Ambrose, has
Quod figura est Corporis et Sanguinis Jesu ChristL”

THE CANON

211

Thc 'Tridie ’ (before) is not taken literally from Sacred Scripture,
but is typically Western, the Eastern liturgies having, “on the night
in which He [Christ] was betrayed." The phrase “elevatis manibus”
is perhaps an allusion to John VI, 5, n, where our Lord performs
the miraculous multiplication of the loaves and fishes. 140 The words
of consecration themselves are obviously a combination of Scriptural
texts. “Aeterni,” in connection with “testamenti ” as also the word
“praeclarum is an addition from the Gelasian Sacramentary. 141 The
phrase “mysterium fidei” appears to have been taken from 1 Tim.
Ill, 9, and is of Gallican origin. The Apostolic Constitutions insert
before the first consecratory prayer the words: This is the mystery
of the New Testament,” which is more appropriate, for it refers to
ilie entire act of t ran substantiation. This is a mystery indeed, antici-
pated at the Last Supper and renewed in every Holy Mass. Its pri-
mary and most abundant effect is the forgiveness of sins of “the
many,” i. e ,, all mankind. “Effundetur” 14_ (future tense) should
rather read “effunditur” (present), to signify the Blood being poured
out there and then, vtz., at the moment of the institution of the Holy
Eucharist, The command of our Lord : “Do this in commemoration
of me” is a medieval addition. In the Orient the people say Amen

after the consecratory prayer.

The Elevation of the sacred species, separately or both together, is
of ancient date and has a place in all the liturgies. Formerly it took
place either at the words “omnis honor et gloria,” or at least before
the Communion. 143 Our present manner of elevation, immediately
after each consecration, is probably the result of gradual custom fa-
vored by Eudes de Sully, Bishop of Paris (1196-1208), and spread all
over the West by the end of the thirteenth century. At first only
the Host was elevated, later also the chalice. The genuflection of
the celebrant before and after each elevation was introduced after

the fourteenth century. 144

140 Fortescue, /. c., p. 335.

141 Most probably tic word "aeterni” was
Schuster, /. c„ I, 293; thc word "praeclara"
223.

inspired by thc Epistle to the Hebrews;
alludes to Ps. 22, 5; Thalhofcr, L c., I,

142 The Greek has the present passive.

143 Thalhofcr, 1 . c,, II, p. 225. , ,

144 It used to be commonly held that thc heresy of Berengarius of Tours, condemne
by several councils from 1050-1059, gave rise to the elevation; see Funk, Manual of

212

THE HOLY EUCHARIST

The ringing of a bell at the Elevation is mentioned by Ivo of Char-
tres 1115), by Durandus, and by several councils. In England the
big bell of the church was tolled when the sacred Host was raised .
to let those who were in the fields know the moment of the Conse-
cration. 145 The rubrics prescribe a small Sanctus bell.

What the faithful ought to do at the Elevation is rather a matter of
custom* which varies in different countries. In some countries the
people strike their breast three times at each Elevation, and bow
their heads. In other countries they look up at the sacred species. Pius
X granted an indulgence to all who gaze at the sacred Host with
faith, piety, and love, and say: “My Lord and my God/’ 14,5

The sign of the cross occurs no less than twenty-five times during
the Canon, not counting those the priest makes upon himself. St.
Thomas explains them very ingeniously and piously. In celebrating
the Mass, he says, the priest makes use of the cross to signify Christ’s
Passion, which ended upon the cross. Christ's Passion was accom-
plished in certain stages. First of all there was His betrayal, which
was the work of God, of Judas, and of the Jews; and this is signified
by the triple sign of the cross at the words, “These gifts, these pres-
ents, these holy and unspotted sacrifices/' Secondly, Christ was sold
to the priests, to the scribes, and to the Pharisees: and to signify this
the threefold sign of the cross is repeated, at the words, “blessed, en-
rolled, ratified, and again, to signify the price or which He was sold,
vtz., thirty pence. A double cross is made at the words, “that it may
become unto u$ the Body and Blood,” etc., to signify Judas, who sold
Christ, and Christ, who was sold. Third, there was the foreshadow-
ing of the Passion at the Last Supper. To denote this, two crosses are
made, one in consecrating the bread, the other in consecrating the
wme. Fourth, there was Christ’s Passion itself. In order to repre-
sent His fne wounds, there is a fivefold signing of the cross at the
\sor s, a pure Victim, a holy Victim, a spotless Victim, the holy

Thal ^ fcr - /* 22 5 ; but H. Thurston, S.J. (Fortune,

P 339 gJ j3/l> ij t 5v l tins theory. The devsnon nf c i c » • •

£25 st

« la oriprei * / „ * ?° ir l Ho . a “

“0 Prices ct Pia Opera Indtdgentits Ditata, 1929, n . 60.

THE CANON

21 3

Bread of eternal life, and the Cup of ever asting salvation. Fifth,
L outstretching of Christ's body, the shedding of His blood, and
he fruits of the Passion, are signified by the triple cross made at the

with every blesLg,” etc. Sixth, Christ’s threefold prayer upon the
rrnss is represented by crosses; one for His persecutors, when he
said “Father forgive them"; the second for deliverance from death,
when He cried, “My God, My God, why hast Thou forsaken Me?
and the third referring to His entrance into glory, when He satd,
“Father into Thy hands I commend My spirit”; in order to denote
these there is a triple cross made at the words, “Thou dost sanctify,
nuicken, bless." Seventh, the three hours during which He hung upon
the cross, that is from the sixth to the ninth hour, are represented by
a triple sign of the cross at the words, “Through Him, and wi
Him, and in Him.” Eighth, the separation of Christ *?“
bodv is signified by two crosses made over the chalice. Ninth, th
Resurrection on the third day is represented by the three crosses made
at the words, “May the peace of the Lord be ever with you.

In short, the Consecration of the species and the acceptance of
the sacrifice and its fruits proceed from the virtue of the cross of
Christ, and the priest makes the sign of the cross whenever mention

is made of these. ( Summa Theol., Ill, qu. 83, a. 5.)

From the Elevation to the Pater Noster

After the Elevation follow some prayers, the logical sequence of
which is rather difficult to explain. If we remember that the whole
Canon is one prayer, it matters little (except to the archaeologist) in

what order its parts follow. 14 ' .

The “ Unde et memores" is a continued Gospel narrative of 0 com-
memorative character. 148 This commemoration is made by both the
clergy (“nos servi tui”) and the people (“sed et plebs tua sancta )
and harks back to the time when the bishop offered the Euchans
collectively, surrounded by his priests. 149 The three chief mysteries

luSSliVcL "anamnesis" (ommemoradoa) , seeO. Casel in /.«■

f. Ut.-Wt§s., 1926 (VI), p. 1136-

1 ^ 0 Schuster, l. c„ I, p. 294.

21 .}

THE HOLY EUCHARIST

the Passion, the Resurrection, and the Ascension- are as many stages
of the one great mystery of the Redemption, the bloody Sacrifice of
the Cross, followed at once the offering up of the Victim itself to the
Father at the hands of the priest — the “hostia pura,” etc., which is the
gift par excellence from the Father of lights.

“Supra quae ” is looked upon as a transformation of the Greek
“epiklesis," or invocation of the Holy Ghost. It sounds like a prayer
for the transubstantiation of the sacred gifts, but can only mean a
petition for the grace of the Paraclete, so that the eating of the Di-
vine Victim may bear fruit in the souls of those who partake there-
of. 150 The prayer of the Missal, therefore, has an elevating tone; it
raises the sacrifice from earth to Heaven, and commits it to the hands
of the angels. Preliminary to that act are the allusions to the outstand-
ing sacrifices of the )ld Law — of Abel, Abraham, and Melchisedech,
which are mentioned also in other liturgies. Both “Supra quae” and
“Suppliers” seem to be fragments of very early prayers, which were
apparently placed in their present position at a later date, when the
Roman Canon was rearranged. 151

Now follow, rather abruptly, the “ Memento " for the dead, and the
intercession for the living (“Nobis quoque”). They seem to indicate
an interruption of the diptychs which were read before the Canon.
This is explained by some liturgists as follows: Since the priest re-
cited the Canon silendy, while the deacon read the names of those
commemorated aloud, the latter had to stop at the words of the in-
stitution, which was done so as to end the list of the dead just as the
celebrant reached the final doxology of the “anaphora.” 152 This
theory looks more ingenious than solid. It is a fact that the com-
memoration of the dead has often been changed and no doubt the
two prayers for the dead and the living correspond in an inverse
order to the commemoration and Memento made before the Con-
secration. The expressions in the Memento for the dead are redolent
of certain beautiful inscriptions in the Catacombs. 153 In the inter-
cession for the living (“Nobis quoque”) the Aposdes and Martyrs

ovnusccr; j. c. r i, p. 297,

151 Forteseue, /. c., p. 348.

our cf£r r> 1 ‘ C " 1 P ‘ 3 °°' An3phora " ° r '‘oaring up” is the Greek name for
165 Forteseue, /, r..

P- 355-

THE CANON

21 5

ire mentioned in general, and eight male and seven female Saints
named in particular. St. John the Baptist heads the Ignatius

" s the illustrious bishop of Antioch. It goes without saying that all

ire martyrs to the faith. ... . ,

After this should follow the solemn doxology, beginning with

“Per ipsum,” etc., during which the “fractio pams” (breaking of the
bread) took place up to the time of St, Gregory I; but in the Canon,
as it now is, we find the words: "Per quern haec omma, Domine,
semper bona creas, sanctificas, vivificas, benedicis, et praestas nobis.
These words have nothing to do with the sacred species, but refer to
the fruits of the earth, with an enumeration of the various kinds-
wheat, wine, oil, etc., formerly offered on certain days, at this part
of the Mass. 165 Therefore, “all these good things did not principally
designate the Eucharistic elements; on the other hand, however, it
is quite true that, by a transposition, the words now have reference
to the most perfect and consummate sanctification (sanctificas), vivi-
fication (vivificas), and blessing (benedicis) of the material sub-
stances of bread and wine, and all other natural goods represented

by these two elements. 156 _ . , r

The doxology which now follows is an allusion to the Epistle o

St. Paul to the Romans (XI, 36 and XVI, 27). Its dogmatic explana-
tion must be sought in the doctrines of the consubstantiality and
circuminsession of the Three Divine Persons. The crosses again re-
fer to the sacrifice on Golgotha, through, with, and m which an ab-
solutely perfect homage is rendered to the ever Blessed Trimty. T he
small elevation of the sacred species at the words Omms honor
et gloria” corresponds to the preceding elevation with the words,
“Sancta Sanctis” in other rites, but is separated from it in the Roman

Canon ^ ^ ^

Thus ends the dramatic yet silent part of the Holy Sacrifice: all
is drawn to the cross, the blood is shed from the wounds of the

Forteseue, I. r., p. 356. refers to
and 1898; but we could find no decree to that effe

/. c., I, p. 301, holds that John the Baptist is meant. • Sacramcn-

155 Duchesne-McCiure, 1 . c., p. 1 83, gives the formulary from the Leo

tary; sec a!so Schuster, /. c.. H, P- 3°3*

100 Gihr, The Holy Sacrifice of the Mass, 1927. P- 6 9°- h !ir an( i t j, e

187 Forteseue, /. 1 p. 359 Formerly the mhitacon *',f “““

celebrant touched it with the Sacred Host on the side; Thalhofcr, l. c,. 11, *5 ■

356 THE HOLY EUCHARIST

Saviour, and the seven petitions of the Pater nostcr will now be read-
ily heard.

Communion

After the people had answered “Amen” to the final doxology of
the "anaphora" or Canon, namely, after the words, “omnis honor ct
gloria,” the Eucharistic liturgy, properly so-called, came to an end,
However, as our Lord, at the Last Supper, took bread and broke
it, r s the fraclio pants took place immediately after the “Amen.” The
Bread is broken in all liturgies before distribution. Connected with
the breaking is the mixture , in which part of the consecrated bread
is dipped into the consecrated wine — also a very ancient custom,
possibly a relic o: the common custom of mixing bread and wine at
meals, followed by our Lord at the Last Supper. 150 But the Roman
rite has a deeper meaning, and its origin seems to explain the present
mixture. T he I, II, and III Ordines Romani tell us that, at the end of
the embolism of the Lord’s Prayer, the archdeacon held the chalice
before the Pope, who put into it the Sancta, i. e., a particle conse-
crated at a former Mass and reserved. 1 he Pope had saluted it at
the beginning of the Mass. He now made the Sign of the Cross three
times over the chalice and put the Sancta into it at the words: “Pax
Domini sit semper vobiscum." This ceremony was meant to empha-
size the unity of the sacrifice, to make it, as it were, a continuation
from one Mass to the next. 1 ® 0 Besides, it was customary in Rome to
send consecrated bread (“fermentum") from the bishop’s Mass to
t e priests whose duty it was to celebrate in their own titular (paro-

l t* 1 c L urc ^ cs ' ^us the jractio and the fermentum became sym-
o s o e unity of the Church portrayed in the Holy Sacrifice and

^ c ’ r mca ning is explained as signifying the

Church triumphant, militant, and suffering. 1 ® 2

i jo

I'D I t VIM 26 and P aral| cl texts.

1 * John XIII. 26. Schuster / r I n v . .

« !: * '• «. * ** t

Si. Thomas, SuftiTftn ‘Thcot II nn »

what is dipped, means the blest; what it drv 5 A at ! 8 : " The Hoit being rent-

rest." ' ™ *® mcan * ^e living; what is kept, those at

COMMUNION

217

Th e baclio partis seems to have taken place before the lord’s

“p % 2ffi SSSS

fin??!

twofold precept, war., to pray according to the formula which he had
nught, and to offer the Holy Sacrifice in commemoration of His
dealt The words have an echo in St. Augustine: Audcmus quo-
ddie toe; adveniat regnuro tuum," » and remind both pr.est and

ncoplc humbly to trust in God. . , ,

After the “Pater Noster,” the celebrant, starting from the acclam -

tion of the faithful, “Sed libera nos a malo,” adds the embolism,
“Libera nos,” in which, through the merits of the two Apostles Peter
and Paul — the mention of the Blessed Virgin and of St. Andrew i
more recent-and in connection, perhaps, with the kiss of peace ex-
changed by the faithful at this point, peace is invoked upon the city
of Rome— a peace so often disturbed in the era of barbarian in-

The jractio partis, thus separated from its primitive doxology ( Per
ipsum,” etc.), now has no other accompanying formula than the
priest's acclamation: “Pax Domini sit semper vobiscum. In the
Middle Ages, when the jractio pants still retained its hturgica 1 -
portance at the Pope’s Mass, and when the assistant bishops an

tides for the Communion of the people in the linen bags held by he
acolytes, the "schola cantorum,” in order to fill the interval, about the
time of Pope Sergius I (687-701), introduced the mvocation, Agnus

Dei, qui tollis peccata mundi, miserere nobis. "

The kiss of peace is one of the most ancient elements of the hturgy.

It occurs in all rites, but originally was given at the bcg.nmng of the
Mass of the Faithful, in accordance with the words of our L
(Matt. V, 25 f.) : “If therefore thou offer thy gift at the altar, et .
When this ceremony was placed after the Canon can no ong«
ascertained, but the dislocation was probably effected as early as the

10,1 The much controverted text is Rce ; . I. IX. CP- (W-! 77 ' “!jj f 7> '
ing ihc controversy, see Thalhofcr* /* £*, HI, 259 ft-, f o c
1IU Scrrrh, no, c, 5 (PX,, 37, 641).

103 Schuster, /, Ca t I t p. 3°5’

2lS

THE HOLY EUCHARIST

fifth century. It was in vogue in Africa in St. Augustine’s time, and
Innocent I (401-407) defended it as a justifiable innovation. 1 '’ 6

The three prayers recited before Communion were originally pri-
vate prayers, which differed in various Missals, and were officially
adopted into the Missal by Pope St. Pius V, in 1570. The same may
be said of the prayers which accompany Holy Communion.

The ablutions following the handling of the Sacred Species were
customary' at an early date. The Ordo Romanus XIV contains almost
the same arrangement as we have now. 1 '’ 7 Very appropriately has
it been said: “In the minds of the early fathers, therefore, the
Lord's Prayer, the embrace, and the Holy Communion were three
intimately connected rites, or rather they constituted but one sin-
gle rite, which, in modern phrase, we might call ‘ordo communi-
candi.’ ” 168

Postcommunion and Dismissal of the People

The missal contains a so-called Communio, consisting of an anti-
phon which has hardly any connection with the act of communicat-
ing. A parallel is found in the Introit and Offertory. While the
faithful were going to Communion, the choir formerly chanted
the antiphon ad communionem.” At present it is chanted after
Communion and restricted to the anthem, which is sung only once.
But the liturgical books of the ninth century presuppose here a real
antiphon, the psalm being chanted either in its entirety, or in part,
according as the time occupied by the Communion was long or short.
It was terminated by the doxology (“Gloria Patri” etc.), and the
antiphon was repeated. This chant, like that of the Offertory, dates
back to about the end of the fourth century. 109

The Roman Mass, to judge from the Leonine Sacramentary, had
two prayers after Communion— one a thanksgiving, the other a
blessing. The Gelasian Sacramentary calls them “Postcommunio”

dead is bccamc^^^wtrc ^ n ^ n 2 ^ 1 orn ‘ ss ‘ on of the Pax at Masses for the

»4on^e^. p 33 [ r ^ PmatC NWS Wlth0ut Co nun union.”

159 Schuster. /. c.. 1, p. 307.

Duchesne-MeCture, I. ... p. !S7; Tholh„f„, /. c „ f.

POSTCOMMUNION AND DISMISSAL

219

, .. Ad populum.” This latter oration is still said during the Lenten
“ son , when Mass was (and is) said after None and was apparently
followed by Vespers. At least the fact that the “Oratto super popu-
1 m" is the same prayer as at Vespers seems to point to that connec-
dot The “Humilkate capita vestra” is not found in the Sacramenta-

ries but mentioned by medieval writers. 170 ... . .

After the last collect (Postcommunio) and the final salutation, the
deicon announces: "lie missa est," which in one form or another is
found in all liturgies. The procession was then formed in the same
order as it had been at the entry, and as it proceeded to the sacranum,
the pope gave his final blessing successively to die different groups

of clerics and laymen which he encountered on his way.

Such was the end of the liturgical act of the Holy Sacrifice up to
the time of the reform of the Missal. The prayer Place# ub, grew
out of private devodon, and the blessing developed from the cere-
mony just mentioned, when the pope and his retinue retired to
sacristy. The forms of the blessing varied until Clement VIII, in
1604, determined the exact form for bishops and priests.

The “Benedicamus Domino," instead of the Ite missa «t, was
gradually adopted for penitential days since the eleventh century,
because on those days the people usually did not leave at once,

remained in church for further prayers. . . . c T u„’ c

The soealled last Gospel (which is the beginning of St. Joh
Gospel) forms a very appropriate conclusion of ^ sacred mystery,
but it was not officially adopted by the Church until St. Pius V re-
formed the Missal-whether as part of, or accessory to, the Mass is
not quite certain. 173 The substitution of another Gospel is of still

later development. , f ,

Leo XIII, by decree of Jan. 6, 1S84, prescribed certain prayers to be

added to every “missa privata,” and Pius X

“Cor Jesu,” etc, be recited in connection therewith. These prayers

170 Fortescuc, L r,, p. 39°*

171 DuchcsaC'McCl ure, L c*, p* 188*

172 Fortcscue, c* f p. 393-

173 Thalhofcr* /. c. ( II, 306 l; Fortescue, Le. t p. 394*

174 Decree c.£ the Holy Office, Urbi et Orbi, June 17. ’9°4*

220

THE HOLY EUCHARIST

ARTICLE VI

THE RUBRICS OF THE MASS

( Ritus Servandus in Celebrations Missae)

In the Ritas Servandus in Celebrations Missae, the Roman Missal
lays down the rules for the proper celebration of the Holy Sacrifice
of the Mass. The rubrics are* for the most part, intended for Low
Mass, but the celebration of the Mass with the assistance of sacred
ministers is not overlooked. The rules for High Mass have been en-
larged by the rubricists, though not always uniformly.

The Asperges

*• The sacred function of sprinkling the people mast be performed
in every collegiate, and consequently also in every cathedral church;

in other churches (for instance, parish churches or public oratories,)
this ceremony may be employed . 175

2. According to the rubrics, the Asperges should be imparted

every Sunday , 170 with the exception of Palm Sunday, if the bishop

j|ivfi|he blessing. 17 ' The liturgists say that it is to be omitted also

w enever the bishop pontificates on a Sunday, because the sprinkling

o t e clergy and people at the bishop’s entry into the church takes
the place of the Asperges . 178

The mode of giving the AsArges is described in the Roman Rit-
ua as o ows. The celebrant, deacon, and subdeacon kneel on
die lowest altar step. The celebrant receives the sprinkler from the
eacon, sprinkles the altar three times, and then himself . 180 After
a c rises and sprinkles the deacon and subdeacon, at the same
mg thc antl P h011 “Asperges" or “Vidi aquam,” according

may be imparted; s!r.C.?\£c'. a*d^ VmT 1 C *V Urcl ' cs rcl igious the Asperges

poses the fact, but does not state' a law* ^ w kch decision only sup-

I’tSS Auth " n ‘ 3.

iT IbuL t n* 2089.

!:! yeneroni, l. c., HI, p, 344 .

omitted; S.R.C., July ig, l 8 8 s , £ 1 1 < 1 fr^f*** ° f thC ****’ but n0t thc rest * is

ORDINARY OF THE MASS

221

t ^enn While thc choir continues thc antiphon, the celebrant
,0 inkles the clergy, meanwhile reciting the “Miserere” or “Conti-
tcniini” together with the deacon and subdeacon. After thc antiphon
• finished, thc celebrant returns to the altar, where he stands with
folded hands and says the prescribed prayers—which are usual y

^“Asperg^ is to be sung without the “Gloria” during Pas-
Son time, and thc “Vidi aquam” during the Easter season, until
Trinity Sunday, when the “Asperges” is resumed. On Easter and
Pentecost Sundays the water blessed on the previous Saturday should
he used . 181 The sprinkling may be done from the epistle side
through the church, returning on the Gospel side, or the celebrant
may stand at the railing ’ 8 - and sprinkle the people three times; to
the middle, to the right, and to the left. During the ant.phon As-
perges” thc clergy in the sanctuary turn towards the altar. If th
bishop is present, thc celebrant offers the sprinkler to him and the
bishop sprinkles himself, the celebrant and his own assistants (if
there arc any); it behooves him to stand during this ceremony.

After the prayers are said, the celebrant, deacon, and subdeacon,
together with thc master of ceremonies, retire to the bench, where the
cope is exchanged for the chasuble and the maniples are put ■ on. Then
all return to the altar, genuflect on the lowest step (if the Blessed
Sacrament is there) , and begin the Mass.

§ I. ORDINARY OF THE MASS 185

i. After due preparation, either in the sanctuary or in the sacristy,
the priest in the sacristy opens the Missal, marks the places, and
reads the parts proper to the day. Then he washes his an s saying
“Da Demine,” etc. He then prepares the chalice, placing the purihca-
tor over the edge of the chalice, and on the purificator, t e paten, ^
this is placed a large altar bread, which he first rubs aroun in

181 This is thc baptismal water before oil and chrism is poured into it.

182 S.R.C., Aug. 12, 1862, ad II (n. 3114)-

183 S.R.C., Aug. 12, 1854, ad 1 (n. 30*9).

text is mostly taken from the Ceremonial for the use of thc
U. Spj 8 th edition-

222

THE HOLY EUCHARIST

order to rid it of loose fragments. 156 The altar bread is then covered
with the paila, upon which is thrown the veil of the chalice. If the
veil is not large enough to cover the whole chalice, the priest should
arrange it so that the veil will hide the front of the chalice. Lastly,
he places the burse containing the corporal on the veil. The opening
of the burse should be towards himself, as he proceeds to the altar.

The altar itself must be prepared with a crucifix, two candlesticks
with lighted wax candles, altar-cards, and a book-stand or cushion,
to be placed first on the Epistle side. Near the altar there should be
a table for the cruets, a saucer, and a finger towel, which should be
near, not on the altar, when the priest has to say Mass without a

server.

2. After these preparations the priest proceeds to the table on which

the \estments are laid out, or which he himself lays out in due

order. He should wear the cassock, and, where it is customary, also
the surplice.

3. Having signed himself with the large Sign of the Cross—

which, however, is not obligatory— the priest takes the amice by the

two corners where the strings are connected, raises it so that he may

kiss the cross in the middle, and puts it on his head, saying at the

same time, Impone, Dodijine,” etc. As he continues the prayer, he

adjusts the amice around his neck, so that every article of his neck-

dress is entirely covered by it, and, after crossing the strings upon his

reast, the left being under the right, he passes them behind and ties
mem with a loose knot in front.

l b be P uts ° n (without kissing it) by passing it over his

into^he h*' 5 UU hl l" g ^ a ™ int0 the ri S ht slcevefand the left

» th« h d IT! * ab0Ut his nKk and around his waist,

”v nt ‘ itrn a Ut °” inch abovc ** at the same time
saymg, Dealba me.

As he girds himself with the cincture he says “PraecinEre me ” etc

„ying. "Mm., LtVir,/' b * tWe “ the hand and [he elbow,

Then, having taken the stole, he .

j Kisses the cross thereon, and

bidden ' raCC a VmC ° n thc alt3r brcad wi d

Paten is neither prescribed nor for-

ORDINARY OF THE MASS

223

n-Kses it over his head with both hands, fitting it around his neck so
Z both ends hang down at equal distances Afterwards he crosses
both ends of the stole, first passing towards his right the end
ha ws on his left side, and drawing over the other end which hangs
L right. Then he confines the stole with the extremities of the
cincture, which he allows to hang on each side under his arms, and
not behind his back. In the meantime he says, Redde mihi, Do-

Tas'afhe puts on the chasuble, without kissing it, saying, “Do-
mine, qui dixisti," etc, fits it around the neck and shoulders, and ties

it in front with the strings. ....... , ,

4 Being vested, the priest takes the chalice with his left hand by

the knob, puts the right hand on the burse, holding the chalice be-
fore his breast, neither too high nor too low. Then he makes a bow
to the cross or image in the sacristy, and, with his head covered, pro
ceeds to the altar gravely, with eyes lowered. A server carries t e
Missal before him. If he has to pass the main altar, the priest makes
an inclination, but does not uncover his head. If he passes an a ar
at the time of the Elevation, he uncovers his head, makes a doubl
genuflection, and remains in this position until the Elevation is over.
If holy Communion is being distributed whilst he passes by, he

makes a double genuflection, then rises and goes on.

5. Having reached the foot of the altar on which he is to celebrate,

the priest stops in the middle, takes off his biretta, gives it to e
server, and makes a low bow to the cross. If the Blessed Sacramen
is in the tabernacle, he genuflects on the floor, not on the altar step.
Then he ascends the altar, and having arrived in front of the mi ,
he places the chalice on the Gospel side. If the veil is turned over t e

burse, he immediately lowers it with both hands. T e
burse, brings it to the middle of the altar, holds it wit is e t larr ,
and takes the corporal from it with his right hand, lays it on the
altar, and with his right hand places the burse at the Gospel side,
against the “gradus,” so that the aperture of it is towar s t e ta
nacle, unless there is some figure marked on it w ic requires
other position. Keeping his left hand on the altar, e sprea
the corporal with both hands in the middle of the a tar, ut not s
near the edge that either the maniple or the chasuble wi istur

THE HOLY EUCHARIST

Having spread the corporal, he takes the chalice : with his left hand
■w nodum,” and, putting his right hand on the chalice covered with
the veil, places it in the middle of the corporal at such a distance that
he may afterwards conveniently kiss the altar w.thout touching the
chalice He should be careful to extend the lower extremities ot the
veil so that the chalice may not be seen. After this w.thout making
anv bow, with hands joined, he goes to the Epistle side opens the
Missal at the place where the Mass of the day is to be found, and
then returns to the center of the altar, where having bowed moder-
ately to the cross, he moves a little towards the Gospel side, in order
to avoid turning his back to the cross, and descends to the toot ot the

altar, keeping his hands joined all the while.

Having arrived in front of the last step, he turns on his right
towards the altar, and makes a low bow to the cross, or, if the Blessed
Sacrament is in the tabernacle, genuflects on the last step without
making a bow. Then, standing modestly erect, he commences the
Mass by making the Sign of the Cross, pronouncing the words dis-
_.i.. j i-lxr Imtrl m hp heard bv the faithful who are near

sJitQX

6 . Having signed himself with the cross he recites the antiphon
“Introibo” and the psalm “Judica” in the same tone of voice. While
he says the “Gloria Patri,” he inclines his head. At the “Adjutonum
nostrum” he again makes the Sign of the Cross. At the Confiteor
he inclines his head profoundly, keeping his hands joined. At the
words “vobis fratres” and “vos fratres" he does not turn towards the
server, this being done only at Solemn Mass. In saying “mea culpa
he gently and unaffectedly strikes his breast with the extremities of
the fingers of his right hand, while he holds his left hand extended
below his breast. He then refolds his hands and remains inclined
until he answers “Amen,” upon which he resumes his former atti-
tude. i'he server having terminated the “Confiteor,” the priest re-
cites the “Misereatur,” and while he says the “Indulgentiam,” once
more makes the Sign of the Cross. Then moderately inclining his
head, he says, “Deus tu,” etc., and remains in this attitude until the
“Oremus” inclusively, which he says in the same tone of voice. Ex-
tending and immediately rejoining his hands he then slowly ascends
the steps of the altar, saying at the same time, in a low voice, “Aufer

225

ORDINARY OF THE MASS

nobis.” Having arrived in front of the altar, he bows moderately,
puts his folded hands on the edge of the altar, so that the little fingers,
joined and extended, touch the front of it, and the other fingers, also
joined and extended, rest on top. (The hands are to be placed in this
manner whenever the rubrics prescribe them to be joined upon
the altar). In this position he says: “Oremus," and at the words,
“Quorum reliquiae,” he extends his hands on either side of the cor-
poral and kisses the altar. After which, standing erect, he joins his
hands and goes towards the Epistle side to commence the Introit,

without bowing to the cross.

Kyrie Eleison — Gloria — Prayer s

7. Having arrived opposite the Missal, he commences the In-
troit aloud, making the Sign of the Cross, and then, joining his
hands, continues in the same tone of voice. When he says “Gloria
Patri,” he makes a simple bow to the cross, turning a little towards
it, without, however, moving his feet. At the end of the Introit he
returns to the middle, with hands joined, and, facing the chalice, re-
cites the “Kyrie” alternately with the server.

After the last “Kyrie ” if there are no prophecies to be read, and the
“Gloria” is to be said, the priest disjoins his hands, raises them as high
as his shoulders, and, without raising his eyes, says the “Gloria in
excelsis” in the same tone of voice; in saying “Deo,” he joins his
hands again, making a simple bow to the cross, and remains in that
posture to the end of the “Gloria ” At the words, “Adoramus te,”
“Gratias agimus tibi,” “Jesu Christe,” “Suscipe deprecationem nos-
tram,” he makes a simple bow to the cross. Whilst he says Cum
Sancto Spiritu,” etc., he makes the Sign of the Cross on himself,
and, having said “Amen,” kisses the altar in the usual way, joining

his hands afterwards.

If there are prophecies to be read, as is the case, e. g., on Ember
days, the priest, after the “Kyrie" returns to the Missal (without
making any bow), and says “Oremus,’ etc. He reads the prophecies
in the same tone of voice, having both his hands either on the Miss
or on the stand. When the prophecies are concluded, he returns to
the middle of the altar to say the “Gloria.

22 g THE HOLY EUCHARIST

S. After having kissed the altar, the priest, standing erect, turns
on his right, faces the people, and extending his hands and rejoining
them, says, “Dominus vobiscum ” Then he returns towards the Mis-
sal, extends his hands, and, rejoining them, says “Oremus,” at the
same time making a simple bow towards the cross; and again ex-
tending his hands not higher than, nor beyond, his shoulders, he

says the prayers.

At the conclusion of the prayer or prayers, when “Per Dominum
nostrum” is to be said, the priest joins his hands and bows to the
cross, while saying “Jesum Christum”; he remains erect, with hands
joined, until the conclusion of the prayer. If, however, the prayer
concludes with the words, “Qui vivis et regnas,” or, “Qui tecum vivit
et regnat he joins his hands without making any bow, saying, “in
imitate Spiritus Sancti."

When there is more than one prayer, he says “Oremus” only at the
commencement of the first and of the second; the conclusion, too,
is to be said only at the end of the first and the last prayer. If, in the
course of these prayers, he pronounces the holy names of “Jesus” or
“Mary,” or that of the Saint whose feast is being celebrated on
that day, or the name of the reigning pope, he makes a simple
bow — in the first case towards the cross, in the others towards the
Missal.

Epistle to Offertory

9. ! he prayers being finished, the priest puts his hands on the
altar or missal stand or touches the book and, in an audible voice,
reads the Epistle, at the end of which the server answers: “Deo gra-
tias, in the same tone of voice the priest then reads the Gradual,
the Tract, and the Sequence ( if there is any).

20. Then, with his hands joined, he goes to the middle of the
altar, where, having raised his eyes to the cross, he inclines pro-
foundly, keeping his hands joined between his breast and the altar,

and in that attitude he says, “Munda cor meum ” Then, “Jube,
Domine,” etc.

If there is no server, the priest should move the Missal to the Gos-
pel side, so that the opening of it is somewhat towards the middle

ORDINARY OF TIIE MASS

227

C L w Tn moving the book, he makes a simple bow to the cross,
and, having adjusted it in its place, returns to the middle to say the

^ThTprayer being over, he goes to the book, with his hands joined,
hi, face turned partly towards the Gospel side and in the same
loud tone of voice says, “Dominus vobiscum.” In saying Sequen-
h” or “Initium Sancti Evangelii," he unclasps his hands, and, with
his right thumb, and the finger extended he makes a cross on the
commencement of the Gospel he is to read, at the same time keeping
his left hand extended on the Missal. Then with the same thumb he
forms a cross on his forehead, his lips, and his breast, keeping his left

hand on his breast. _ , ,

After this he joins his hands and reads the Gospel in the same tone

of voice. If the holy name of Jesus, or any other name at which (ac-
cording to what has been said before) he is to bow, is mentioned,
he bows towards the book. If he is required to make a genuflection,
it is made towards the book, with hands supported on the altar.
After having read the Gospel, the priest, shghdy bending over the
Missal, raises it with both hands and kisses the commencement of e
same Gospel, saying, in a low voice, “Per evangebca dicta, etc. Haw
ing kissed the Missal, he replaces it on the stand, and, with bo
hands, shoves it near to the corporal, so that he can conveniently read
in it thereafter; having rejoined his hands, he now returns to the

middle of the altar. , , , :

There (if the “Credo” is to be said) he extends his hands, raises

them (not higher than his shoulders) at the word Credo, an

joins them again at the words, “In unum Deum, at t e same

making a simple bow toward the cross. In this position e

tinues the “Credo” to the end, in the same tone of voice, except at

words, “Et incarnatus est,” when, having placed his hands upon die

altar, on either side of the corporal, he makes a genu, ection on

right knee only, in such a manner that, by commencing at the

incarnatus," he touches the floor with his knee at the words Et

homo factus est”; He does not bend his hea as e ma es „

flection, but makes a bow at “Jesum Christum, Simul adoratur,
whilst saying “Et vitam,” etc., he makes the Sign of the Cross,

the end of the Gloria.

228

THE HOLY EUCHARIST
From Offertory to Canon

n. After the Credo t if it has been said, or after having arranged
the Missa| the priest kisses the altar, and, turning towards the people,
says, “Dominus vobiscum,” He turns again to the altar, and, with
:he usual moving of the hands and bowing of the head, says, Ore-
mus,” and, keeping his hands joined, reads the Offertory.

At the end of the Offertory he removes the veil from the chalice
with both hands, folds it, and places it at the right hand, near the
corporal (on which, if he chooses, he may afterwards place the pall) ,
or, without folding it, gives it to the server. Then, having placed his
left hand on the altar near the corporal, he takes the chalice “per
nodum" with his right hand and places it outside of the corporal.
With the same hand he removes the pall from the paten and places
it on the folded veil, or on the corporal against the altar-card. Then,
taking the paten, upon which lies the large particle of the host, be-
tween the thumb and the fore-finger of his right hand, he brings it
opposite to him over and in the middle of the corporal, in line with
his breast, and takes it with the thumb and fore-finger of his left
hand, in such a manner that the paten is supported by the four
fingers equidistant from one another, and the other fingers are
extended and joined underneath it. After this he raises his eyes, im-
mediately lowering them on the large particle, and says, “Suscipe,
Sancte Pater,” etc.

After the prayer is finished, holding the paten in the same manner,
but nearer to the corporal, he forms a cross in straight lines of
about eight inches in length; then, bending the paten towards the
corporal, he causes the large particle to slide on the middle of the
front part of the corporal and puts the paten somewhat under the cor-
poral at the right, at the same time placing his left hand on the
altar.

If there .ire small particles to consecrate, either in a ciborium or on
tin. corporal, the priest, having previously opened the ciborium and
drawn it nearer towards the middle, directs his intention to them,
fcjj?* ‘ Aftef saying Suscipe, etc., he covers it and places it in its former
position, having previously put the paten under the corporal. If he
is presented with any small particles after coming to the altar, he

ordinary of the mass

229

puts them on the corporal, a little higher up than the large particle,

at the Gospel side. . . , , ,

Next having joined his hands, he goes to the Epistle side, takes

the ch dice “per nodum” with his left hand, brings it before him, and

with the fingers of his right hand puts a portion of the purificator in

the cup of the chalice, and, while holding it with his left hand, pun-

fics it. He holds the chalice with his right hand, leaves the left han

on the altar, and places the purificator between the cup and the

thumb of his left hand, so that it may catch any drops which may

fall from the cruets. . . £

Then, with his right hand, he receives the cruet with wine from

the server and pours a sufficient quantity of it into the chalice. Hav-
ing returned the cruet to the server, he forms with the same hand,
extended, a cross over the cruet containing the water, saying, Deus,
qui humanae substantiae” He takes the cruet and pours a little
water into the chalice, saying at the same time, “Da nobis per hujus
aquae et vini mysterium ." He returns the cruet to the server and con-
tinues the prayer, taking care to make a simple bow towards the
cross at the holy name of “Jesus.” It is advisable to absorb with the
purificator the drops that may have gathered around the c « “min

'ms 3 done, he places the chalice near the corporal with his left
hand, goes to the middle of the altar, and lays the purificator, folded
in two. on that part of the paten that remains outside the corporal.
Then, having placed his left hand on the altar he takes the chalice
with his right, carries it over the corporal, and places his left hand
under the foot of it; then, holding it raised, so that the top of it may
not be higher than his eyes, he says, “Offerimus ubi, Domine, etc,
looking at the cross during the whole time of the offering.

After the “Offerimus” the priest with the chalice makes a cross
over the corporal, without, however, passing over the partice. av g
\ laced the chalice in the middle of the corporal, behind the particle,
he covers it with the pall, inclines moderately, and places his join
hands on the edge of the altar, saying, “In spiritu humilitaUs, e c
Having finished the prayer, standing erect, wit is eyes r *^ se 0 .

cross, he extends his hands and, having raised them as high as hi _
eyes, joins them again, in the meantime saying, cm anct ca or,

THE HOLY EUCHARIST

etc Then with his right hand he makes a cross over the chalice and
the particle together, saying, “Et benedic hoc sacrificium tuo sancto
nomini praeparatum,” whilst he keeps his left hand on the altar near

the corporal.

12 After this he again joins his hands and goes to the Epistle side,
where, a little beyond the altar, he washes the extremities of his
thumbs and fore-fingers, at the same time saying, “Lavabo,” etc.
Having washed his fingers, he returns to the altar, drying his hands,

and concludes the Psalm.

At the “Gloria Pam” he bows to the cross, and may conclude it

while going to the middle of the altar.

Having reached the middle of the altar, with his hands joined,

he raises his eyes to the cross, and, having lowered them immediately,
puts his hands, joined, on the edge of the altar, inclines moderately,
and says, “Suscipe, Sancta Trinitas;” at the end of which ceremony

he extends his hands on the altar and kisses it.

Then, standing erect, with hands rejoined, he turns to the people,
and, extending and joining his hands, as at the “Dominus vobiscum,
says, with a somewhat louder voice, “Orate, Fratres” Having re-
joined his hands, he turns to the altar by the Gospel side, making a
complete circle, at the same time saying in a low voice, “ut meum
ac vestrum sacrificium," etc. The server having answered “Suscipiat,
etc., the priest says, “Amen,”

Now he extends his hands, as at the prayers, and, without saying
“Oremus,” reads the “Secrets" in a low voice. The number of these
should equal that of the prayers said before the epistle. If there is only
one, he does not read the conclusion, but stops after having said
“Spiritus Sancti, Deus” If there are more than one, he will say the
conclusion of the first, adding, “Amen”; and at the conclusion of the
last “Secret,” he stops at the above-mentioned words, which are con-
sidered as the commencement of the Preface. Then, with his left
hand, he turns the pages of the Missal for the Preface, whilst his
right is laid on the altar, off the corporal, unless, through necessity,
he should be obliged to use both hands to find the Preface.

13* When the Preface is begun, the priest lays both hands on the
altar and says with a loud voice, “Per omnia saecula saeculorum,”
“Dominus vobiscum,” etc. At the “Sursum corda” he raises his ex-

ORDINARY OF THE MASS

231

tended hands as high as his breast, so that both palms face each other.

At the “Gratias agamus” he rejoins his hands, without raising them
any higher. At the “Deo nostro” he looks at the cross and bows.

When he says, “Vere dignum ct justum est,” he again opens his
hands and holds them as he did during the prayers, until he reaches
the “Sanctus,” etc., whereupon he rejoins his hands, makes a slight
bow, and says in a moderate voice, “Sanctus, Sanctus, etc., without,
however, placing his hands upon the altar. At the words, Bene-
dictus,” etc., he stands erect and blesses himself with the Sign ot the

Cross in the usual manner.

From the Canon to the Consecration *

14. After the sign of the cross, the priest raises his hands as high
as his shoulders, and his eyes to the cross, lowering them imme-
diately. Then, joining his hands, he places them on the edge of the
altar and bows profoundly, saying, “Te igitur,” in a low voice At the
words, “ac petimus f he extends his hands upon the altar and kisses
it. Then, standing erect, with hands joined, at the words, Haec
dona,” etc., he makes three signs of the cross on the offerings, say-
ing at the first, “haec dona,” at the second, “haec munera,” and at the
third, “haec sancta sacrificia illibata;” then, having extended his
hands without joining them, he continues, “In primis quae tibi

offerimus,” etc. ,

In saying “Memento, Domine,” he raises his hands only as high as

his breast or face, and joining them slowly and bowing his head, he

prays in silence for a short time, making the Memento or t e

living. Then, having extended his hands, he continues to read, m a

low voice, “Et omnium circumstantium,” etc., up to mumamur

auxilio.” . ,

During the “Communicantes,” the priest makes a simple bow

towards the book at the name of the Blessed Virgin, and towards the
cross at the Holy Name of Jesus; he also bows towards the book
at the name of the Saint whose Mass he says, or whom he com-
memorates.

* N.B. The canon ought to be read from the Mis»l, so as to avoid serious omissions
or mistakes; Thalhofcr, /. c., II, p. *93*

THE HOLY EUCHARIST

At the conclusion, “Per eundem Dominum,” etc., he joins his
hands without bowing. Then, on commencing Hanc igitur, etc.,
he extends his hands over the particle and the chalice together
(without touching the pall), the thumbs still crossing each other
above the h an ds, and the fore-fingers being united. At the conclu-
sion of the prayer he joins his hands, closing them without separat-
ing them previously, and draws them to himself before his breast, at
the same time continuing to read, Quam oblationem, etc., till the

words “benedictam,” etc.

Then, having placed his left hand on the altar near the corporal,
he makes three crosses on the offering. The first as he says bene-
dictam” the second at “adscriptam," and the third (which is to be
made slowly) as he utters the words, ratam, rationabilem, acccpta-
bilemque faccre digneris”; and as he continues, he makes another
cross on the large particle at the words, “ut nobis Corpus,” and an-
other on the chalice whilst saying “et Sanguis”; and immediately
afterward, raising and joining his hands before his breast, he con-
tinues, “fiat dilectissimi Filii tui Domini nostri jesu Chrisri,” bowing

as he pronounces the Sacred Name.

15. If there are any particles to be consecrated, the priest uncovers
the ciborium and moves it a little ahead of the chalice; if the par-
ticles are upon the corporal, and not in a ciborium, he does not move
them.

After this (“if need be" says the Missal) the priest cleanses his
hands, which is done by rubbing the thumbs and fingers on the
front of the corporal, while he says “qui pridie quam pateretur.’ He
takes the large particle between the thumb and the fore-finger of his
right hand, pressing it a little with the fore-finger of his left,
extends and joins the other fingers together, and, standing erect,
holding the large particle somewhat raised above the corporal, says,
“accepit panem in sanctas ac venerabiles manus suas."

spying* Et elevatis oculis in coelum," he raises his eyes to the
cross, and immediately lowers them. At "Tibi gratias agens" he
bows, and at Benedixit’ he makes a cross with his right hand on the
large particle; whilst he still holds it with his left, he takes it again
into his right hand, continuing, fregit, deditque discipulis suis," etc.

16. In this position, having uttered the last-quoted words, but not

ORDINARY OF THE MASS

2 33

before he leans with his elbows on the edge of the altar, bends his
head and distinctly and reverently, holding the host with thumbs
and fore-fingers, pronounces the words of consecration, saying, “Hoc

cst enim Corpus meum.

After uttering these words, while continuing to hold the Sacred
Host in the same manner, he stands erect, draws his hands a little
more towards the edge of the altar, bends his right knee to the floor,
n( i at to r es the Blessed Sacrament in silence. After the genuflection,
following the Sacred Host with his eyes, he raises it respectfully in
a perpendicular line over the corporal, a little higher than his head,
so that the people may adore it; then, without stopping, he slowly
lowers it towards the corporal, on which he replaces it with his right
hand in its former position ; having placed his hands on the altar, the
thumbs and fore-fingers being united, he makes another genu-

After rising, he uncovers the chalice, takes the pall with the fore-
and middle fingers of his right hand, and, having purified his fingers
by rubbing them over the cup of the chalice, says, “Simih modo
postquam coenatum est”; then, taking the chalice with both hands
between the cup and the nodus , he raises it a little over the corporal,
and immediately replaces it, saying in the meantime, “accipiens et
hunc praeclarum calicem”; and without taking his hands off, he
makes a bow to the consecrated Host, at the words, “Tibi gratias
agens.” In saying, “benedixit,” he makes a cross over the chalice
with his right hand, still holding it with his left, an(i, holding it with

both hands, continues, “deditque discipulis suis.

Having uttered these words, he rests his elbows on the edge of the
altar, and, holding the chalice by the knob with his right hand,
and supporting it at the foot with the last three fingers o is e ,
without bending it (as some do), having his head inclined, he
devoutly pronounces the words of consecration, Hie cst enim

calix,” etc. , ..

After uttering the words of consecration, he places t e c ^ ice

upon the altar, stands erect, and, in a low tone of voice, says, aec

quotiescumque feceritis,” etc., then makes a genuflection, wit is

hands placed on the altar as at the consecration of the Host, an

adores the Precious Blood. Standing erect, he takes the chalice wit

=34

THE HOLY EUCHARIST

his right hand P n nodam, with hi left at in foot, and, follow.ng

* it then puts it back on the corporal covers U with the pall,
meanwhile holding the foot with his left hand, and makes a genu-

flection.

From the Eleuation to the Pater Noster

17. Having replaced the chalice and adored the Sacred Blood, the
priest extends his hands and says in a low voice, “Unde et memores,”
etc up to the words “dc tuis donis ac datis” when he joins his hands
Then, having placed his left hand on the corporal, at the Gospel
side, he makes the Sign of the Cross three times over the chalice
and Host conjointly, saying, "Hostiam puram, hostiam sanctam,
hostiam immaculatam”; then on the Host alone, saying, Panem
sanctum vitae aeternae,” and on the chalice alone, saying, et calicem
salutis perpetuae;” after which, he extends his hands, and in that
position continues the Canon, saying in the same low tone of voice,

"Supra quae propitio,” etc.

After the words, “immaculatam hostiam;’ he bows profoundly, and
puts his hands joined on the edge of the altar, and in that attitude
says, “Suppliccs te rogamus," till “ut quotquot”; in saying, ex hac
altaris participatione,” having extended his hands on the corporal,
he kisses the altar in the middle, being careful not to touch the Sacred
Host. Then, standing erect and joining his hands at the words
“sacrosanctum Filii tui," he places his left hand on the corporal,
making with the right a cross on the Host at the word “Corpus,
and another immediately after, on the chalice alone, at the words,
"Sanguincm sumpserimus;" then, having placed his left hand under
his breast (so that the thumb and fore-finger do not touch the
chasuble), he makes with his right hand the Sign of the Cross on
himself, saying: “omni bencdictione caelesti, et gratia repleamur”;
and immediately afterwards joins his hands before his breast, say-
ing: “Per cundem Christum Dominum etc.

In saying, “Memento, Domine;’ etc., the priest slowly extends
and closes his hands, so that they are joined at the “in somno pacis.”

ORDINARY 01 THE MASS

235

Thus joined, he raises them as high as his chin, his eyes being fixed
on the Blessed Sacrament, and makes the ''Memento" for the dead
for whom He desires to pray.

After the “Memento ’ he raises his head, and* having extended
his lnnds as before, continues, “Ipsis Domine, etc. At Per eundem

he again joins his hands; and, though the Holy Name

“memioned here, makes a simple bow.

18. Having raised his head and placed his left hand on the corj >or al,
he strikes his breast with the last three fingers of his right hand, say-
ing, in a moderate tone of voice, “Nobis quoque peccatoribus;” then
extending his hands, he continues in a low tone, “famulis tuis. If
the name of the Saint whose feast he celebrates occurs in this prayer,

he bows on reading it. . ,

At “Per Christum Dominum nostrum” he joins his hands as
usual, without saying “Amen”; continuing with joined hands, “Per
quern,” etc., to “creas,” after which he places his left hand on the
corporal, and with his right hand makes three crosses on the chalice
and the Host conjointly; the first at “sanctificas” the second at
“vivificas and the third at “benedicis et praestas nobis ”

Holding the foot of the chalice with his left hand, he uncovers it
with his right, and, having placed his hands on the corporal, makes
a genuflection. Then, standing erect, he picks up the Host with the
thumb and fore-finger of his right hand, and, having brought it over
the chalice, forms with the Host— within the cup, but without touch-
ing it— three crosses, at the same time holding the chalice with his
left hand, and saying: “Per ipsum, ct cum ipso, ct in ipso. Upon
bringing the Sacred Host out of the chalice, he makes two more
crosses at the words, “Est tibi Deo Patn omnipotent!, in unifate
Spiritus Sancti.” (These crosses are formed between the chalice and
himself.) Then, bringing the Host over the chalice, and supporting
thumb and fore-finger on the edge of the cup, he raises the chalice
a little with his left hand, saying, “Omnis honor et gloria” Then,
having replaced the chalice and the Host in their respective p aces,
he lightly rubs his fingers over the chalice and covers it with the pall,
at the same time holding it with his left hand. Then p acing is
extended hands on the corporal, he makes a genuflection.

Ft ’

1 t,

1 1

236

THE HOLY EUCHARIST
From the Pater Noster to the Communion

Kji 7 hc priest, having risen, with his hands still on the corporal,
says aloud, “Per omnia saecula saeculorum." The server having an-
swered "Amen, the priest joins his hands as usual, and says, Ore-
mus,” at the same time bowing his head somewhat toward the Blessed
Sacrament. Having raised his head, he continues, with hands joined,
the prayer till “Pater Noster,” when, extending his hands before his
breast, he continues it to the end, at the same time keeping his eyes
fixed on the Blessed Sacrament.

The server having answered, Sed libera nos a malo, tht pr lest
says in a low tone of voice, “Amen.” Then he takes the purificator
in his right hand, cleans or wipes the paten drawn from under the
corporal, places the purificator at some distance from the corporal
at the Epistle side, holding his left hand during this action on the
corporal. Then, having taken the paten between the fore- and middle
fingers, he holds it upright, with its edge resting near the corporal
and the concave part towards the Sacred Host and says, Libera
nos,” etc. In pronouncing “Mariae" he bows to the book. In saying,
“Petro et Paulo,” he places his left hand under his breast, and, hold-
ing the paten with his right, makes with it the Sign of the Cross on
himself, at the same time saying, "Da propitius pacem in diebus
nostris,” Then he kisses the paten — not in the middle, but on the
edge, where it will not touch the Sacred Host; then, saying, “ut ope
misericordiae tuae,” with the fore-finger of the left hand places the
paten under the Host, uncovers the chalice in the usual manner, and
makes a genuflection. Having risen, he takes the host with the thumb
and fore- finger of his right hand, raises it over the chalice, and with
the help of the thumb and fore-finger of his left hand carefully and
reverently breaks it in the middle, commencing from on top, and
saying: Per eundern Dominum nostrum Jesum Christum Filium
tuum. Having divided the Host, he places the portion remaining
in his right hand on the paten, still holding the other half over the
chalice, then, with the thumb and fore-finger of his right hand, he
breaks a small piece from the lower part of the second half, saying,
Qui tecum vivit et regnat ; and, holding the small piece over the
chalice, he places the portion that is in his left hand on the paten,

ORDINARY OF THE MASS

237

near the other half, saying: “In unitatc Spiritus Sancti Deus.” Then,
nking the chalice at the knob with his left hand, he says in a loud
voice “Per omnia saecula saeculorum.” “Amen” being answered,
he makes three crosses within the cup of the chalice with the small
piece Of the Host, saying, “Pax Domini sit semper vobiscum.” In
forming these crosses he should not allow the particle to touch the
chalice. The server having answered, “Et cum spiritu tuo,” the priest
lets the particle fall into the chalice, at the same time saying in a low
voice, “Haec commixtio,” etc. Then, having purified his fingers as
usual’ within the cup of the chalice, he covers it, holding his left
hand on the foot of the chalice, and makes a genuflection.

Having risen, he bows moderately before the Blessed Sacrament,
with his hands joined between his breast and the altar, and says in
a bud tone of voice: “Agnus Dei, qui tollis peccata mundi.” He
places his left hand on the corporal and strikes his breast with the
three fingers of his right hand that have not touched the Sacred
Host, saying, “miserere nobis.” In the same manner (without join-
ing the hands), he strikes his breast again at the second “miserere
nobis,” and once more at the “dona nobis pacem. Then, having
joined his hands and placed them as usual on the edge of the altar,
but not on the corporal, he says, in a low voice, with his eyes fixed
on the Sacred Host, the three prayers prescribed before Com-
munion.

20. Having said these prayers, the priest makes a genuflection,
saying, as he rises, “Pan cm caelestem accipiam, et nomen Domini
invocabo.” Then, with his right hand, he takes both parts of the
Host at the upper ends from the paten, and places them between
the fore -finger and the thumb of lis left hand, in such a manner
that the Host preserves its round appearance as much as possible.
After this he takes the paten between the index and middle finger
of the left hand, and holds it between himself and the chalice, a little
above the corporal, but under the Host, and inclining somew at
towards the middle of the altar, without resting the left elbow on
it, he says three times, in a moderate voice: Dominc, non sum ig
nus,” etc., each time slightly striking his breast with the last three
fingers of his right hand. Then he continues, in a low voice, ut

intres,” etc.

8 THE HOLY EUCHARIST

Standing erect, he places one part of the Sacred Host on the other;
then, with the thumb and fore-finger of his right hand, having taken
both parts of the Host, thus joined at the bottom, he forms a per-
pendicular cross, at the same time holding the paten under it. He
does not raise the Host so high as to allow the people to see it, nor
does he pass the limits of the paten in drawing the transverse line.
While he forms the cross, he says, “Corpus Domini nostri Jesu
Christ! Tinclimne at the word JesuJ custodial animam meant in
vitam aeternam Amen.” After this, he inclines moderately, rests
his elbow on the edge o£ the altar, and, holding the paten under the
Host, reverently receives the Sacred Body. Should the Host adhere
to the palate, the tongue, not the fingers, must be used to loosen it.

Having received the Sacred Host, the priest stands erect, lays the
paten on the corporal near the edge of the altar, and joins his hands,
which he raises towards his chin, without touching it, and, with his
head slightly inclined, meditates for a few moments.

After this short meditation he lays his left hand on the foot of the
chalice, and, with his right, takes the pall from the chalice, saying,
in a low voice, “Quid retribuam Domino pro omnibus tjuae retribuit
mihi?” — followed by a genuflection. Then, having taken the paten
between the first and second fingers of his right hand, and holding
it inclined, he passes it gently several times from right to left over the
corporal, to gather the fragments that may have fallen on it, raising
the extremity of the corporal with his left hand, for that purpose.

Having gathered up the fragments, he brings the paten over the
chalice, and, holding it there, takes it between the first and second
fingers of his left hand, as near as he can to the place where he held
it with his right hand; then, with the thumb and fore-finger of his
right hand, he rubs the paten from top to bottom, so as to bring all
the fragments into the chalice; then rubs the same thumb and fore-
finger together in the middle of the chalice-cup, in order to remove
any particle that may have remained on them. Here the priest places
his left hand (still holding the paten) on the corporal, and with the
three free fingers of his right hand takes the chalice under the knob,
saying, Calicem salutaris, 1 ’ etc., up to “salvus cro,” inclusively. Then
he raises the chalice until the top of it reaches as high as his forehead,
and with it forms a perpendicular cross, in the same manner as he

ORDINARY OF THE MASS

2 39

, i with the Sacred Host, saying, “Sanguis Domini nostri,” etc.,

\ bowing at the word “Jesus.” He then raises the paten under his
a hhl an a brings the chalice to his mouth to consume the Precious
Blood, which he does uno vel duplici haustu, together with the par-

tide previously placed in the chalice.

H iving received the Precious Blood, or after the commumon of
the neople the priest places his left hand holding the paten on the
corporal, presents the chalice to the server, in order to receive wme
for the purification, and at the same time says, “Quod ore sump-
simus ” etc. Then he consumes the wine, holding the paten under
his chin, as he did in consuming the Precious Blood. If the sacred
particle adheres to the chalice, it may be brought near the mouth
with the finger, or taken with the first purification.

After receiving the purification, the priest puts the chalice and
the paten on the corporal, so that the chalice is in the middle and
the paten a little towards the Gospel side; then, taking the chabce,
with the last three fingers of both hands, he puts the thumbs and
fore-fingers, still joined, over the cup of the chalice, and in this
manner carries the chalice to the Epistle side, where he holds it
slightly raised above the altar, while the server pours wine and water
on his fingers. The priest says, “Corpus tuum Domine” etc. The
Rubric says, “abluit pollices et indices,” therefore the priest should
not only wash the extremities of his fingers, but the fingers t em-
selves, by rubbing them against each other, while the server pours
out the wine and water. Then, holding the chalice m the same
manner, he carries it near the purificator, where, still keeping the
thumb and fore-finger of the left hand on the cup, he takes toe
purificator with his right, and places it on the fingers of his left;
then, going to the middle of the altar, he dries his fore-fingers with

the purificator.

Having reached the middle of the altar, he places the purificator
between the thumb and the fore-finger, so as to cover the hngers ot
the left hand, and with his right lifts the chalice by the knob and takes
the last ablution, holding the purificator under his chin. Then he
puts the chalice in the middle of the corporal, wipes his lips gently
with the purificator, and, with his right hand, wipes the interior o
the cup, holding the chalice by the knob with his le t.

THE HOLY EUCHARIST

240

Lastly the Hvillre being dried, he places it at the Gospel side (but
not on the corporal), extends the purificator over the cup, as before,
and places the paten and the paU on it. Having folded the corporal
with both hands and taken the burse with his right, he puts the
corporal into it, and lays it on the middle of the altar. Then he covers
the chalice with the veil, on which he places the burse, and, taking
the chalice with both hands, puts it in the middle ot the altar and
adjusts the veil in front as at the commencement of the Mass. Then
he joins his hands and goes to the Epistle side, to which the server

has meanwhile removed the Missal.

Postcommunion and Dismissal

21. The priest on the Epistle side, with hands joined, reads the
Communion in a low voice; then he returns to the middle of the
altar, kisses it, turns to the people and says in a loud voice, Dominus
vobiscum." He rejoins his hands, returns to the Missal, and reads the
prayer I or prayers) in the same manner and order as at the com-
mencement of the Mass.

At the end of the last prayer (unless there is a proper Gospel to
be read) the priest closes the book in such a manner that the leaves
are turned towards the chalice.

Then he goes to the middle of the altar, kisses it, and, turning
towards the people, says, “Dominus vobiscum;” having rejoined
his hands, he says, “Ite Missa est,” or if the season or the particular
Mass requires it, “ Benedicamus Domino.” And in this case he
turns towards the altar.

Having said “Ite Missa est,” he turns to the altar, inclines moderately
with his hands joined on the edge of the altar, and says in a low
voice, “Placeat tibi, Sancta Trinitas."

Then he kisses the altar and, having risen, raises his eyes and ex-
tends his hands (which he has elevated as high as his shoulders);
then, joining them again before his breast, he says, “Benedicat vos
omnipotens Deus;” at this last word he bows his head and turns by
the Epistle side towards the people, whom he blesses with his right
hand, saying in a loud voice, “Pater, et Filius, et Spiritus Sanctus"
22. After the blessing, he again joins his hands and moves to the

HIGH MASS

241

r Del side. The last Gospel is read in the same tone of voice and
Vth the same ceremonies as the first, except that (when the Gospel
of St John is read), in saying "Initium Sancti Evangelii," the priest
forms the cross on the altar or on the card instead of on the book.

V the “Et Verbum caro factum est’ he makes a genuflection, with
his hands extended and laid on the altar. He also makes a genuflec-
tion if, on reading other Gospels, there are words requiring it, as is

the case on the feast of the Epiphany.

The Gospel being ended, the priest, with his hands joined, goes

to the middle of the altar, takes the chalice by the knob with lus left

hand puts his right hand on the burse, and, turning on his right,

descends to the foot of the altar, where he makes a profound bow,

or 'if the Blessed Sacrament be in the tabernacle, a genuflection on

the floor. Having risen, he takes the biretta presented to him by the

server, and as he leaves the altar, says the anthem , " Tmun Puerorum

—the whole of it if the Mass is of the double rite, or only the initial

words if the Mass is semi-double, to which, in Paschal time, he adds

“Alleluia ” Then he says the "Benedicite.” 1S7
On arriving in the sacristy, the priest makes a low bow to the
cross or other image, places the chalice on the sacristy table, takes
off his biretta and divests. In taking off his vestments, he observes
the contrary order from that observed in vesting; thus, in removing
the alb, he draws off the left sleeve first, then passes the alb over his
head, and, lastly, draws off the right sleeve. He kisses the cross on the

stole, maniple, and amice, as he did when vesting.

He may wash his hands in the sacristy, though there is no rubric

to that effect.

§ 2. HIGH mass 188

1. In the sanctuary . If the rubrics permit, the altar should be ap
propriately decorated with six candlesticks wilh lighted can es,
tween which relic cases may be placed. The antependium and the
tabernacle veil should have the color of the day. Altar-cards and book-

187 This antiphon and canticle is obligatory; hence if the ■p. ri ?j j fantidc hc^may
it by hcarr, he has to read it from a book after divesting, ns c

recite the "Te Deum" or any psalm he knows by heart. • 1 1 */,_ rr c ■

788 The authorities here chiefly used arc: A We Die

Martinucci-Mcnghini; Hartmann’s Re per: on it m; Wappclhorst-Bnigg .

liturgy VcnichtungCTK

THE HOLY EUCHARIST

2i|2

stand should be in their proper places. On the credence table on the
epistle side is placed the chalice, prepared with all accessories and
covered with the veil for the subdeacon; also a plate or saucer with
the cruets, filled with water and wine, and a finger towel; likewise
the book containing the epistle and gospel. A bench or chairs (or,
rather stools without backs), covered with a green cloth or tapestry,
1 st be placed on the epistle side. Tlfis bench may have a platform
of the height of an altar step. On it the chasuble for the celebrant and
the maniples should be placed in case they are not put on in the
sacristy. All ministers should be in the sacristy in good time (tempes-
tive) and should prepare themselves for the respective parts they

have to sing.

The subdeacon prepares the chalice, as stated, carries it to the cre-
dence, where he removes the burse, places the veil over the chalice in
such a way that the ends hang down equally on both sides, and over
this he places the burse. He then returns to the sacristy.

2. The vestments for the celebrant and ministers are laid out on
the sacristy table, viz., on the middle of the table: the amice, the alb,
the cincture, the stole, and the chasuble ( or cope ). On the right-hand
side for the deacon: the amice, the alb, the cincture, the stole, and the
dalmatic. On the left side of the celebrant’s vestments are placed for
the subdeacon: the amice, the alb, the cincture, and the dalmatic
{tuntcelld). If the celebrant wears the cope, as for the Asperges, the
maniples are not laid out in the sacristy, but put in a convenient place
(bench) in the sanctuary. If the celebrant wears the chasuble, the
maniples for all three are, as a rule, laid out in the sacristy. For each
of the three a biretta should be laid out, unless they wear the hood.
In the sacristy there ought also to be ready surplices for the master of
ceremonies and the ministering clerics. Furthermore, two candlesticks
with candles; a number of torches, if they are to be used; the censer
and the incense boat; the holy water vase and sprinkler.

3, The deacon or the acolytes help the celebrant in vesting. The
deacon and the subdeacon put on the amice, the alb, the cincture,
the dalmatic, and the maniple. They may recite the prayers printed
in the Missal, but no strict obligation to do this exists. 180 If a biretta is

190 These prayers are primed in the Missal after the ‘Traeparatio ad Missam,” but
they really belong to episcopal %csiing.

HIGH MASS

243

, 1 he deacon offers it to the celebrant, and deacon and subdeacon

take' their own birettas into their hands. During the nesting the
nrnivtes and the thurifer should be ready to proceed behind the
‘ fcbrant the thurifer between the two acolytes. There is no rubric
or rule prescribing that incense should be put into the censer in the

- iivG

ticfore leaving, a reverence is made to the cross or main picture
in the sacristy, then the deacon and the subdeacon salute the celebrant,
who responds by a bow. If the celebrant wears the cope, the deacon
and subdeacon lift the ends of that vestment and march on the right
and left sides, respectively, of the celebrant. If the chasuble is worn,

the celebrant is the last in order, the deacon
third the master of ceremonies fourth, acolytes fifth, the th
sixth— the first one to open the procession. Celebrant, deacon, and
subdeacon have their heads covered. If the sacristy is behind the altar,
the exit from the sacristy is made on the gospel side, the return on the
epistle side. There is no rubric prescribing that either the celebrant
alone, or the celebrant with deacon and subdeacon, should bless
themselves with Holy Water as they leave the sacristy.

e When the procession arrives in the sanctuary, all should, if spa
permits, stand in a straight fine; otherwise the thurifer with the
acolytes takes his place behind the celebrant, deacon, and subdeacon.
These three take off the biretta and genuflect tn piano if the Blessed
Sacrament is preserved on the altar; if not, the celebrant makes an

inclination, while the others genuflect.

6. The deacon and the subdeacon and all around the altar, ma-e

the large Sign of the Cross. The psalm “Judica” is answered by t e

deacon and the subdeacon with a sufficiendy loud voice so they can

hear each other. At the “Adjutorium nostrum” the large Sign ot

the Cross is again made. At the words, “vobis, fratres, the celebrant

turns first to the deacon and then to the subdeacon, who stand erect

to the right and left. 108 When he has finished the Confiteor, the

190 Venerom, l f., Ill, P* «4- , .. si commo[ | c fieri potest,

101 S.R.C., March 27, 1779. ad IV (n. ^5U) > ; ' g 5 , ad xil (n.

se signet; sin minus, abstincat ” As to the exit, see S.R.C., Aug. 1-,

3029). . f a \

£ Si £32 2UQ&A& * ^ — •

THE HOLY EUCHARIST

244

f le,con and subdeacon bow slightly towards the celebrant, remain
inclined and recite the “Misereatur," which the celebrant answer,
with “ \men”‘ the celebrant then assumes a standing position, which
hc docs not change until after the “Indulgentiam" has been recited.
At the Confiteor and the “Misereatur” deacon and subdeacon bow
towards the celebrant at the words, “te” and “tibi, pater,” strike their
breasts' at the end of the “Misereatur," after answering Amen,
thev arise At the “Indulgentiam,” all bless themselves with the large
Siln Of the Cross. When the celebrant says, “Deus tu,” the deacon
an'd subdcacon are equally bent, and when he ascends the steps, they
St the border of the alb. When the celebrant arrives at the altar, no
^ .inflection or inclination is made by anyone (unless the Blessed
Sacrament is exposed). During these functions at the foot of the
altar, the master of ceremonies kneels on the epistle side, below the
lowest step, and answers the prayers with the deacon and subdeacon.
The thurifer and the acolytes kneel at the credence and in a low tone
may recite the prayers with the deacon and subdeacon. At the
“Aufer” they arise, and the two acolytes remain standing at the

credence.

Incensing of the Altar. Having kissed the altar, the celebrant turns
at an angle of about 45 degrees towards the epistle side, without leaving
the center of the platform. The deacon turns towards, while the sub-
deacon remains to the left of, the celebrant. The deacon receives the
incense boat from the master of ceremonies, while the thurifer holds
the censer. The deacon takes t he spoon from the boat, kisses it and
the hand of the celebrant, and says: "Benedicite, Pater reverende.”
The celebrant puts incense into the censer, saying three times: “Ab
illo benedicaris, in cuius honore cremaberis. Amen/ 1 makes the Sign
of the Cross over the censer with his right hand, holding the left hand
on his breast. The deacon, having kissed the hand of the celebrant
and then the spoon, returns boat and spoon to the thurifer, kisses the
ring of the censer and the hand of the celebrant; whereupon the
celebrant makes a profound bow to the cross, or a genuflection to the
Blessed Sacrament ( if it is on the altar, in the iatter case laying his
left hand on the altar), then incenses the cross with three swings,
again bows or genuflects and, remaining in the same place, incenses
the relics (if there are any ) with two swings between the candlesticks

ir>-u f rjkvr

> ' .J tin

X ■ i

* m

'•l r 2 J

HIGH MASS 2 45

n the gospel side, makes another bow or genuflection, and with
° nfher swings incenses the relics on the epistle side. He then m-
tW0 H a i tar 8 first the table at the epistle side with three swings
ndine to the places where the candlesticks stand, walking

lowers his hand and with one swing incenses the lower part o that
Ed with another the upper. Then, turning to the altar and rat.

• I. his hand he incenses the mensa with three swings as far as the
'Jdd advancing one step with each swing. When he arrives at the
middle’, he makes a bow or a genuflection and incenses the other side
“ th altar with three swings, then the lower and upper parts of
the Gospel side with two swings. Without moving from the corner,
he raises P the censer and with three swings incenses the mensa towards
the middle; then, lowering his hand, he mcenses with three swmgs
the front of the altar on the gospel side, advancing one ste P at “ ch
swinv Having arrived at the middle, he makes a bow or genuflec-
tion fnd continues to incense the front of the ahar w.th thre^he

the $sde side, he stops and gives the censer to ^ deacon who
stands on the upper step, kisses the hand of the celebrant and the
ring of the censer, and descends m planum on the epistle sid ,
to the celebrant, who stands next to the missal, facing the deacon an

incenses him thrice, bowing afterward. During
the celebrant, the subdeacon stands to the left of the deacon,

r * a fVu* 1-Vinrtfpr stand behind the deacon and

master of ceremonies and the thurirer st

subdeacon, the acolytes at the credence.

Kyrie Eleison— Gloria— Prayers

7. While the celebrant recites the Introit, the deacon stands on the
step next the platform (suppedaneum), the subdeacon on Ae bwes

step, in p/ano. Both make the sign of the cross togethet w.th the cele^

brant. The master of ceremonies should stand in a co p d

to point out the Introit. At the “Gloria Patri, celebrant, deacon, and

subdeacon bow towards the cross. . *

After the Introit, the celebrant, standing in front o£*e M*sd.
while deacon and subdeacon stand as at the Introit, recites the Kyrie

THE HOLY EUCHARIST

eleison and is answered by them. When the choir is about to finish
the last Kyrie eleison, all move, on the steps on which they were
standing, towards the middle of the altar, without any inclination or
genuflection, and stand there in a line, the deacon behind the cele-
brant and the subdeacon behind the deacon, on their respective steps.
Should the Kyrie be drawn out too long, all three may sit down after
they have recited it. If they do sit, a bow is made to the cross from
the epistle side, and from this side, too, they betake themselves to
their places “per viam breviorem” (by a short cut). The celebrant,
after being seated, receives the biretta from the deacon with a bow.
Deacon and subdeacon receive their birettas from the acolytes, who
may also adjust the dalmatics. At the end they remove their birettas,
rise, and, having saluted the choir (if there are any clerics present in
the sanctuary), go to the middle of the altar, where the celebrant
makes a profound inclination, while deacon and subdeacon genuflect
on the lowest step. As the celebrant ascends the altar, the others take
their places on their respective steps. When the “Kyrie” is finished,
the celebrant intones the “Gloria,” during which deacon and sub-
deacon stand behind him, bow at “Deo,” and then, without a rever-
ence, go to the right and left of the celebrant, with whom they re-
cite the remainder of the Gloria. At the words “adoramus te,” “gratias
agimus,” “Jesu Christe,” “suscipe deprecationem nostram,” “Jesu
Christe," all three bow to the cross, and at the end, at the words
“Cum sancto Spiritu,” they sign themselves with the large cross. The
master of ceremonies blesses himself at the end of the Gloria and in-
vites the celebrant with deacon and subdeacon to sit. He then stands
or sits to the right of the deacon. At the end of the Gloria, he invites
them to rise and accompanies them to the middle of the altar. The
acolytes may either sit or stand at the credence.

8. When the choir sings “Cum Sancto Spiritu,” the subdeacon and
minister s rise and proceed to the altar, as after the Introit. They stand
in a direct line, one behind the other, as before the Gloria. The cele^
brant sings Dominus vobiscum and says the prayers. Deacon and
subdeacon take their places as at the beginning of the Gloria, and
then accompany the celebrant, but on their respective steps, to the
epistle side, without a reverence. When the celebrant bows to the

high mass

247

they also bow. The master of ceremonies is supposed to assist

c r,hc missal and turn the leaves for the various orations.

' If prophecies are to be read, the celebrant, deacon, and subdeacon

remain on the epistle side. The celebrant sings Oremus, the deacon
“Flectamus genua," at the same time making a simple
which is also done by the subdeacon and the rest in choir. The sub-
deacon then rises, singing “Levate.” All others rise, too.

From the Epistle to the Offertory

0 The celebrant, after having sung the oration (or orations), reads
the epistle and Gradual as far as the “Munda cor meum in a low
tone The deacon, towards the end of the oration, betakes himself to
the right of the celebrant and there stands on the same step on which
he stood during the oration, until the episde is read by the subdeacon,
who during or towards the end of the last oration receives the epis-
tolary from the master of ceremonies or from “ acol y t ^ ho “*
the book with both hands at the lower corners or sides, ™* *e 0 pen
edge to his left, and at the conclusion of the oration proceeds to th
middle of the sanctuary, accompanied by the ^-- of cercmooies
on his left. Having genuflected and saluted the chon (c J?
reads the episde in a distinct and loud voice, closes the book with
the edge to his left, genuflects at the middle of the altar, s ^utes
clergy, and returns to the epistle side, where he knee g

of the platform and kisses the celebrant s hand. Arising,

the book to the master of ceremonies. „ .

Note that if the subdeacon wears the planeta plicat ,

take it off before reading the episde, and put ' , on a £ al , ^

has kissed the celebrant's hand. He should be assisted in this by the

master of ceremonies or by one of the acolytes. ,•

Then the subdeacon removes the missal to the gosp >
a genuflection as he passes the middle of the altar. A ter p 8
book upon the altar, he remains on the upper step w th h* face
turned towards the episde side, and thereanswers ^ P = st , mak g
the Sion of the Cross and bowing with him, and, if necessary, turn
ing the leaves. He answers “Laus dbi, Christe at the en , goes p

24 g THE HOLY EUCHARIST

the platform, and turns the book for the convenience of the celebrant,
leaving sufficient room to spread the corporal. If the choir sings the
“Adjuva nos;* the “Veni Sancte Spiritus ” etc., the subdeacon kneels
on the edge of the platform at the celebrant’s left until all is finished.

After the subdeacon has sung the epistle, the celehrant places his
hand on the missal, to be kissed by the subdeacon, and then gives
him the blessing; afterwards he goes to the middle, says "Munda cor
meum,” turns to the missal and reads the gospel. After reading it,
however, he does not kiss the book, nor does be say, Per e\ angelica,
but returns to the middle of the altar, puts incense into the censer
and blesses it. If there is any verse in the gradual at which the clergy
kneel when the choir sings it, the celebrant kneels at the edge of the
platform, with the ministers at his side, until that verse is sung.

When the deacon, having said “Munda cor meum,” kneels before
the celebrant and says, “Jube Domne benedicere,” the celebrant,
turned towards him with his hands joined, says, “Dominus sit in
corde tuo, et in labiis tuis, ut digne et competenter annunties Evan-
gelium suum: In nomine Patris, et Filii, et Spiritus Sancti. Amen.”
In saying “In nomine,” he makes the Sign of the Cross over the
deacon and then places his hand on the book to be kissed by the
latter.

W hen the deacon goes down the steps, the celebrant retires to the
epistle side and remains turned to the altar, with his hands joined,
until the deacon begins to sing the gospel; then he turns towards the
deacon, makes the usual signs of the cross at the words “Sequentia,”
bows to the cross at the name of Jesus” and towards the book at the
name of Mary and of the saint whose feast is celebrated. When the
subdeacon offers him ti e missal, he kisses it, saying, “Per evangehca,”
and remains in the same place til ; he is incensed by the deacon.

The deacon, as soon as the last prayer is ended, goes to the cele-
brant s right on the upper step, and at the end of the epistle, which
the celebrant reads in a low voice, the deacon answers, “Deo gratias,’*
and remains there until the celebrant begins the Gospel. On notice
from the master of ceremonies, he goes down to the floor, receives
from him the missal, and holds it on a level with his eyes, the open
edge being on his left. He salutes the clergy, first on the epistle, then
on the Gospel side, and then goes up to the middle of the altar, makes

high mass

249

(inflection on the lower step, goes up to the altar, and places the
3 (closed) on the altar, with the open edg e towards the gospel

“■Irlv hereli remains without repeating the genuflection.

Sl \\i\ en the incense is put into the censer and blessed, the subdeacon
When the ‘ n e 'i e ! ; nd wails for th e deacon, who assists m put-

& "imo^cmer, and then kneels on the edge of the plat-
t . m ® • ■ ,h e “Munda cor meum.” After this prayer he rises,
form, reat g . • Iowar d s the celebrant (who turns

takes the ^ ^ , atform and says> “, ub e Domne

towards t e e ^ ce lebrant’s hand, after having received

t c He maS a g^iion at the subdeaeon's right, bows to the
ckrgy and proceeds abreast with or after the subdeacon, to the place
where the gospel is to be sung; then he gives the subdeacon die op _
missal and with hands joined, intones the “Dominus vobiscum.

*2 thumb he makes the Sign of the Cross on the beginning of he
gospel and then on his forehead, lips, and breast, putung his left
hand upon his breast. Then he takes the censer and incenses
book, first m thenud^thenat hisng ^ bowing

and genuflecting whenever it is prescribed. Having fin,s “ ed , g
pel, he points out the text to the subdeacon and -senses the celebrent

thrice, as usual, from the gospel side, making a o , ^

after. If the deacon wears the “planeta pl.cata, he should take noff

after having come down from the upper step, and put on g

stole, which he wears till the Postcommunion.

The acolytes stand on either side of the subdeacon holding ligh ed

candlesticks upright; they never bow or

stands on the left of the deacon, gently swinging the censer, white tn

master of ceremonies stands on his rig t. eosnel,

,0. The rubrics of the Mass provide for a sermon after the gospe.

but under the conditional clause, “si autem sit f

sermon is preached, the celebrant, after having been incensed ^ „

deacon, goes to the middle of d move to t he right

Deacon and subdeacon stand, as * u genu fl e ct, incline

and left of the celebrant. At the Incarnatus, ai g

THE HOLY F.UCHARIS '1

250

at “Jesum Christum” and “Adoratur ” and sign themselves at “ Vitam
venturi saeculi. Amen.” Chen they betake themselves to their seats
“per viam breviorem.”

The deacon, after the choir has sung “Et homo factus est,” rises,
leaves his biretta on the bench, bows with hands joined to the cele-
brant, and goes to the table, takes the burse, holding it up with both
hands and keeping the open part of it towards his eyes. He bows to
the celebrant as he passes, then to the clergy on the episde side, and
then to those on the gospel side; after which he makes a genuflec-
tion on the lowest step and goes up to the altar. After taking out
the corporal, he places the burse at the gospel side and spreads the
corporal; then adjusts the missal for the convenience of the celebrant,
makes a genuflection, without putting his hands upon the altar, and
goes “per viam breviorem” to his seat, where he bows to the celebrant
and sits down. Towards the end of the Credo, at the words “Et vitam”
or a little before, all return to the altar, as at the Gloria.

In the three Masses on Christmas day and on the feast of the An-
nunciation, even if this feast is not then celebrated, all kneel when
the choir sings “Incarnatus est.”

When the deacon goes for the burse, the subdeacon rises and stands
with his biretta in his hand until the deacon has passed with the
burse and bowed to the celebrant; then he sits down and puts on his
biretta. A little before the deacon returns to sit down, the subdeacon
rises, bows with him to the celebrant, and again sits down.

The master of ceremonies and the acolytes make a simple genu-
flection when the Incarnatus est” is recited by the celebrant during

the Credo, but a double one (on both knees * when it is sung by
the choir.

From the Offertory to the Canon

11. If the Credo is not said, the celebrant, turned towards the peo-

P e > ^ Dominus vobiscum,” immediately after he has been

incensed by the deacon, who then takes his place behind the celebrant,
while the subdeacon stands behind the deacon. Then the celebrant
sings he Oremus while the deacon and subdeacon bow. While
the celebrant says the Offertory, the deacon, without genuflecting,

HIGH MASS

251

goes up to his right and waits until the subdeacon brings the chalice.
Then he takes the burse and spreads the corporal, takes off the pall,
,nd places it near the corporal, takes the paten with the host and,
Hssinff first the paten and then the celebrant’s hand, presents it to
the latter. The subdeacon genuflects on the lowest altar-step, goes to
the credence, receives the veil upon his shoulders, takes the veil off
the chalice and gives it to the second acolyte; with his left hand he
takes hold of the chalice at the knob, and covers it with the right end
nf the veil places his right hand over it, goes upon the platform to
1 deacon-slight, and places the chalice upon the altar.

If the Credo is sung, celebrant, deacon, and subdeacon go to the
altar per viam longiorem , genuflect on the lowest step, the deacon
and subdeacon follow the celebrant as far as the second step and then
the deacon stands behind the celebrant, and the subdeacon behind the
deacon until the “Oremus” is finished. After this the deacon goes to
the right of the celebrant without genuflecting. The subdeacon genu-
flects and goes to the credence to receive the veil, etc as above. The
acolyte 194 who holds the cruets accompanies the subdeacon to the
altar on the left side. The celebrant receives the paten with the large

host on it from the deacon and holds it as stated.

If there are any small particles to be consecrated in a pyx or cibor-
ium, the deacon uncovers it, and during the oblation— the celebrant
having directed his intention to the particles before he starts the
“Suscipe”— the deacon raises the pyx a little in ns right hand,^and
with his left supports the celebrant’s arm. After the “Suscipe, the
deacon covers the pyx and places it upon the corporal behind the

foot of the chalice.

After the deacon has taken off the pall and paten, the subdeacon
wipes the chalice with the purificator and presents it to e eacon,
receives the cruets from the acolyte, presents the wine to the deacon,
and receives back the cruets into his left hand. When the deacon has
poured wine into the chalice, he presents the cruet wi 1 water to t

celebrant, and, bowing slighdy towards him, says, ene <( ^ :lte ’ , a ^ Cr
Reverende”; if the celebrant is a prelate, the deacon says, Benedict e,
Reverendissime Pater ” After the celebrant has blessed the water, he
pours a few drops into the chalice and gives back the cruets to t e

194 The Ritas Scrvandtts, VII, 9 mentions only one acolyte.

THE HOLY EUCHARIST

acolyte. The celebrant, holding his left hand on the altar, blesses the
water presented with his right hand and says: “Dens, qui hu-

manae * * *

The deacon, after having wiped off the drops of wine and water
from the side of the chalice, takes it, and, holding it below the cup
with his right hand, and at the foot with his left, presents it to the
priest with the usual kisses. He supports the foot of the chalice or the
celebrant’s arm with his right hand and, with his left on his breast,
says with him: “Offer imus tibi.” At the end of this prayer he covers
the chalice with the pall, puts the paten in the subdeacon’s right hand,
and covers it with the right extremity of the veil.

After having received the paten, the sub deacon turns to the left
and betakes himself to the middle of the altar, where he genuflects on
the lowest step, rises and remains, holding the paten covered with
the veil.

12. After the celebrant has recited the “Veni sanctificator,” he puts
incense into the censer, as at the Introit, saying: “Per intercessionem
Bead Michaelis Archangeli stands a dextris altaris incensi, et omnium
electorum suorum, incensum istud dignetur Dominus benedicere, et
in odorem suavitads accipere. Per Christum Dominum nostrum.
Amen." At the word “benedicere” he makes the Sign of the Cross
over the incense; then he receives the censer and, without making
any reverence, incenses the sacred offerings, forming three crosses
with the censer on both chalice and particle, saying at the first, “In-
censum istud,” at the second, “a te benedictum,” and at the third,
“ascendat ad te Domine.” Then he makes three circles around the
chalice and pardcle, the first two from the right to the left, and the
third from the left to the right, saying at the first, “et descendat super
nos,” at the second, “misericordia and at the third, “tua.” After the
incensing of the sacred offerings, the celebrant makes a profound
bow, or genuflection, and incenses the cross and altar, as directed
above, but with this difference, that at each swing he says the prayer,
distributed as follows: at i, Dirigatur; 2, Domine; 3, Oratio mea;
8, Sicut; 9, Incensum; 10, Inconspectu tuo; 11, Elevatio; 12, Manuum;
13, Mearum; 14, Sacnficium; 15, Vespertinum; 16, Pone; 17, Domine;
18, Custodiam; 19, Ori; 20, Meo; 21, Et ostium; 22, Circumstantiae;
23, Labiis meis; 24, Ut non dechnct; 25, Cor meum; 26, In verba

THE HOLY EUCHARIST

*54

malitiac; 27, Ad excusandas; 28, Excusationes; 29, In peccatis. Then
he gives the censer back to the deacon and says: “Accendat in nobis
Dominus ignem sui amoris et flammam aeternae charitatis. Amen ”
While the celebrant incenses the offerings, the deacon raises the
chasuble with his left hand and places his right hand on the foot of
the chalice. After the genuflection he removes it from the middle
towards the Epistle side, but not outside the corporal; after the in-
censing of the cross he puts it back in its place, genuflects with the
celebrant, and proceeds as at the Introit,

During the incensation, the thurifer, after handing the censer to
the deacon, betakes himself to the gospel side in order to remove the
missal stand, which he holds standing on the floor, until the gospel
side is incensed. Thereupon he replaces the missal stand on the
altar.

Then follows the incensing of the choir, concerning which custom
allows considerable latitude.

a) The deacon, together with the thurifer who carries the incense
boat (and, if the choir is far distant, also the censer) and is at the
right hand of the deacon, makes a genuflection before the middle of
the altar, in piano. Then both turn to the edge of the sanctuary and
salute the choir. 1 ® 3

b) The persons to be incensed are the following, in the order
mentioned.

aa) The bishops or prelates present in the choir;
bb) The canons supposed to be present in rochet;
cc) The rest of the clergy, viz., the beneficiaries of every class, the
derics in higher and minor orders;

dd) The seminarians, provided they assist in surplice;

ee) The subdeacon. All these are incensed by the deacon,
ff) The acolytes:

gg) The people, who are incensed by the thurifer.

c) The place from which the canons and clergy are incensed, is the
middle of the choir. Bishops or prelates should be incensed in front
of their place or stall. There is a rule that the side on which the
hebdomadarian is seated should be incensed first. If he is absent,
that side is first incensed on which the dignior is seated. Where all

195 There is no rule or rubric to that effect.

HIGH MASS

2 55

, ire equal, those seated on the gospel side are incensed first, t en

those on the epistle side. 100 The people are generally incensed from

thp erK l of the choir or communion railing.

1 ) As to the number of swings it should be observed that there are

two Latin terms which seem to signify the same thing, d ^ s
1 “ictus.” 107 We may translate “ductus” with swing, and ictus

\rith stroke or jerk. Consequently, of the persons named above:

aa) The celebrant receives three ductus ;

bb) The bishop three ductus; . ,

cc) The canons two ductus (but canons of collegiate churches re-
ceive only one) , . , . ^ng

dd) If the bishop is present, the abbot receives only two ductus;

ee) All the rest of the clergy receive only one;

fly The alumni or seminarians receive three swings, but per

modum unius personae, viz., as if they were but one person, so t at,

if they are divided on two sides, each side receives three ductus.

at,) The subdeacon receives two swings;
hh) The people receive three swings, like the seminarians,
e) With regard to the bows to be made by the one who incenses
and by those who are incensed, there is no unanimity among authors.
Some say that, if no canons or prelates are present, one bow made to
all on one side of the choir is sufficient. Others maintain that a bow
should be made before each one individually and reciprocated by
each-which appears to us to be superfluous. The rule stated by
some seems reasonable, viz., that if the incensing minister is inferior
in rank to the one incensed, the latter need not return the bow; other-
wise, both being equal, or the incensed one being inferior, the o

should be returned. . , .1

After the choir has been incensed, the deacon returns with the

censer bearer to the sanctuary, makes a genuflection on the lowest

altar-step, and then incenses the subdeacon with the custom y

mutual bows. Then the deacon hands the censer to the thurifer and

196 S.R.C., n. 2960, ad I ; n. ductus duplex

1DT S.R.C., March 22, 1862, ad XX <n. 3jWj. »«ne ^ unusquisquc

thuribuli, quo diaconus in choro inccnsare debe g 216 ci pluries , If the

ductus debcat perfici duplici ictu”? R* ^ffirma rccei ‘ v ' es * onIy two swings, but

bishop is present with pontifical insignia, the

i jp ■ ■ * 1

6 THE HOLY EUCHARIST

betakes himself to the second altar-step, turns towards the thurifer,
who stands at a short distance on the epistle side and incenses the
deacon with two swings. After that the deacon turns towards the

altar and stands there until the Preface.

The thurifer then makes a genuflection before the altar and turns
towards the acolytes at the credence and, after one common saluta-
tion, gives one swing to each. After that he betakes himself towards
the altar, genuflects in piano, and then goes to the railing to incense
the people. This is done by swinging the censer first in the middle,
then to the left, and lastly to the right. Then, having bowed to the
people and the choir (r), he returns before the altar, genuflects in
piano , and repairs to the sacristy.

The celebrant having been incensed by the deacon, immediately
after the incensing of the altar is offered water and a towel by the
acolytes, who pour the water over his thumbs and fore-fingers (or
hands after incensing) into a saucer.

13. During the Preface deacon and subdeacon stand behind the
celebrant in a straight line; at the words "... dicentes” both come
up to the platform, the deacon to the right, the subdeacon to the left
side of the celebrant, and together with him recite the “Sanctus”
and the “Benedictus,” at the recital of which latter the deacon makes
the Sign of the Cross and genuflects on the edge of the platform,
going to the left of the celebrant. The subdeacon, after having recited
the ' Sanctus,” descends from the platform and stands in piano with
the veiled paten.

When the bell has been rung at the Sanctus, the thurifer, with the
acolytes or at least two torch-bearers, comes into the sanctuary. The
torches remain lighted until after the Elevation, or, if Communion
is to be distributed, until Communion. The torches also remain burn-
ing until Communion on penitential days, except in festive and Re-
quiem Masses, The thurifer repairs to the episde side. Where the
master of ceremonies is to stand meanwhile, is not precisely indi-
cated, but most probably on the epistle side.

From the Beginning of the Canon to the Consecration

i^. The celebrant, when pronouncing “una cum famulo tuo N.,”
mentions the name of the reigning Pontiff and makes a bow. When

HIGH MASS

257

... ,nvs “et antistitc nostro,” he pronounces the name of the bishop of
he diocese. This rule must be observed also by exempt rehg.ous, as
been several times decreed by the S Congregate of Rues. This
; obliges from the day the bishop has taken possession of h
diocese. When a bishop says Mass in another dmeese he does just as
ffTe Lid Mass in his own diocese, viz., instead of “et Ant.su e nostro,
he says as the rubric prescribes, “et me indigno servo tuo, no men-
lion being made of the bishop in whose diocese he celebrates. Prel-
es or abbots nullius are not entitled to be named m the Canon,
unless a special privilege or indult has been granted^ that effect,

The celebrant may also make the intention before Mass, especiaUy i
he wishes to commemorate several persons, either living or dead, an
“ this moment, in one flash of thought remember all the living
for whom he wished to pray before Mass. This, says the rubric, in

nrder not to keep the bystanders waiting too long.

IS The deacon, after the second “Hosanna in excelsis, leaves the

right side of the celebrant and passes over to the left making a genu-

flfetion on the edge of the platform At the words, Q uamobl a-

tionem,” the deacon goes to the right of the celebrant, mahg

genuflection as he crosses to the other side; if the pyx is there,

places it before the celebrant, uncovers it, kneels on the P 1 ®

chasuble with his left hand, and rises with him after he has adored
the Blessed Sacrament, covers the pyx, replaces it behrnd the dub*
uncovers the chalice, again kneels down, and raises th*c*b«nts
chasuble. When the celebrant is about to replace the cha
altar, the deacon rises, covers it, makes a genuflection with him, tmd

returns to his left. He does not make a genuflection
but only after he has arrived at the celebrant s left, where he atten

him at the Missal. , I , ■ .u.

The subdeacon, if he was at the left of the celebrant during the

"* S.R.C., May a 3 . >846. £ 5

4, 1879, ad II (n. 35°°); see Can. 334 . 33 . lggg ( n 37 u; St.

1892, ad XIX (n. 3764); * 1 “" Ordinary of ’ Monte Cassino obtained this

Maurice in Switzerland). The Abbot ^ 9 ,qqi ). In case no privilege is ob-

privilege from Leo XIII; S.R.C., Apr. 26, 9 ( • ■ _ _ “vicinior cpiscopus" in

tained, a prelate or abbot mtilius and his pries _ prefects Apostolic have no

the Canon; S.R.C.. Apr. 26, .898 <n. 5 ^ S-.V p. 145).

right to be mentioned in the Canon, S,R.C*, »

THE HOLY EUCHARIST

258

Sanctus, descends in planum and kneels on the lowest step until the
Elevation is over.

16. The master of ceremonies, at the words “Hanc igitur,” receives
the censer from the thurifer and puts incense into it without blessing
it. If he is prevented from doing this, the thurifer may put the incense
into the censer for him.

Kneeling on the lowest altar-step at the epistle side, the thurifer
incenses the sacred Host with three distinct swings as it is raised
aloft, and in the same manner the chalice.

The acolytes ring the bell, and after the Elevation rise together
with the torch bearers, who return to the sacristy, unless the rules
order them to remain until after Communion. The rules are that
the torch bearers remain in the sanctuary kneeling until after Com-
munion in Masses of the dead, on Penitential days (purple), except
on the vigils of Christmas, Easter, Pentecost, and on Ember days, and
when Communion is distributed to the clergy.

From the Elevation to the Pater Noster

17. Immediately after the Elevation the deacon betakes himself to
the left side of the celebrant. While passing over, he genuflects on the
edge of the platform in the middle — not on either side of the cele-
brant. On the left he assists the celebrant in turning the leaves of
the Missal up to the words, “Per quern haec omnia,” etc., when he
passes to the right of the celebrant. At the “Praestas nobis” the deacon
uncovers the chalice and genuflects with the celebrant. After the
words, “Omnis honor et gloria, ’’ he covers the chalice, genuflects with
the celebrant, and remains where he is until the “Pater Noster.”

1 8. The subdeacon, after standing up from the kneeling position
at the Elevation, remains standing in piano, holding the paten. The
master of ceremonies, it appears, should either remain on the epistle
side until the Nobis quoque’ and then pass to the other side to take
the place of the deacon in turning the leaves, or else take the place of
the subdeacon immediately after the Elevation. The thurifer, after
having incensed the Blessed Sacrament at the Elevation, should re-
turn to the sacristy, where he may remain, because his functions are

HIGH MASS

259

at an end. The acolytes stand or, if the rubrics demand, kneel at the

credence.

From the Pater Noster to Communion

m At the words, “Et dimitte nobis,” deacon and subdeacon genu-
flect at the place where they stand, and then go up to the platform,
the deacon on the right o£ the celebrant, and the subdeacon on the
rieht of the deacon. Then the subdeacon. with the aid of an acolyte,
takes off the veil and offers the paten to the deacon, after which he
/ t h e subdeacon) makes a genuflection on the platform and immedi-
ately descends in planum, where he stood before. The deacon, having
received the paten, wipes it with the purificator, kisses it, and pre-
sents it to the celebrant, kissing his hand. After die celebrant has
said, “ope misericordiae tuae," he places the sacred Host on *e pttn.
the deacon uncovers the chalice, and both genuflect. After the Haec
commixtio," the celebrant cleanses his fingers and die dea “°
the chalice. When the celebrant has sung Pax Domini, the su -
deacon genuflects on the lowest altar-step and comes up to the plat-
form to the left of the celebrant. Celebrant, deacon, and subdeaco
genuflect, bow towards the Blessed Sacrament, fold ^
in an audible tone of voice recite the “Agnus Dei. The celebrant
then joins his hands, places them on the edge of the altar, and recite

the first of the prayers before Communion. . , . ,

20. After the last “Agnus Dei,” the deacon kneels on the right side

of the celebrant; the subdeacon genuflects and goes to the place fro
which he ascended {viz., in planum). The celebrant, havmgfin.sh
the first prayer: “Demine Jesu Christe, qui dixisti, gives thePax t
the deacon, saying, “Pax tecum.” Before receiving dte Pax the
deacon kisses the altar, without, however, laymg h.s handsont,
then rises and receives the kiss, supporting the elbows o the cele-
brant and bowing before and after. Then the celebrant without

genuflecting, turns to

remaining prayers. After the deacon has received the Pax, he de

““ The R mu, X, n. 3. mentions an p'SSts'it w' IheW

deacon for the kiss of peace, ihe deacon gc Pontifical Masses,

brant. Deacon and subdeacon do not kiss the altar in Pontifical Masses.

26o THE HOLY EUCHARIST

scends iff planum and, standing to the right of the subdeacon, gives
him the Pux, with no bow before, but a bow afterwards. Both genu-
flect, the deacon ascends to the left and the subdeacon to the right
of the celebrant— if no further Pax is to be given.

The general rules for giving the Pax are:

a) Only those in clerical orders are entitled to receive the Pax,
properly so-called, consequently, no laymen, not even an acolyte,
unless he has received at least the first tonsure, may be thus saluted.
Laymen may receive the Pax by means of the "instrumentum pads,”
which, however, must not be the paten used at Mass or any other
consecrated paten. 201

b) The one who gives the Pax places his arms on the shoulders of
the person who receives it, and says, “Pax tecum;" the latter places
his hands under the arms of the former, so that the left cheek of the
one almost touches the left cheek of the other, and says, “Et cum
spiritu tuo.”

c) The celebrant does not bow either before or after giving the
Pax. The assistant priest, ministri parati , or others, bow after giv-
ing it.

d) Those who receive the Pax bow before and after receiving it.

e) The Pax is given at all Solemn Masses, even when the Blessed
Sacrament is exposed; but it is omitted at Requiem Masses and
during the last three days of Holy Week. 202

f) If there are too many clergymen to whom the Pax should singly
be given, it is sufficient that the subdeacon gives the Pax to the digntor
of the mtnistri parati on each side, who then gives it to the others. 203

g) *1 he order in which the Pax is offered to clergymen of varying
rank is the same as that prescribed for incensation.

h) The subdeacon is accompanied by either the master of cere-
monies or the thurifer and returns with him to the middle of the
altar, on the lowest step of which he genuflects, offers the Pax to the
master or thurifer, goes up to the platform to the right of the cele-
brant, and genuflects towards the Blessed Sacrament.

‘^S.R.C., nn. 269, 323. 416.

3oa S.R.C., May 23, 1826, ad 7; S c pt, 28, 1S72, ad 1; Aug. 30, 1892, ad IV (nn. 3281,
3792).

- * Hartmann. 1 . c.. p. 445. On Candlemas Day common sense requires that the
candles be extinguished before giving the Pax.

HIGH MASS

261

The celebrant, after the Pax, places his hands joined on the edge
of the altar and recites the other two prayers, while the deacon stan s

""The'stbdeacon pours wine for the firs, ablution into the chalice
T .med to him by the celebrant and pours wine and water over the

wTr's finners inwthe chalice for the second ablution. He then puts
f -firnmr UDOH the fingers of the celebrant, so that he can con-

p ndv use it^ for Wiping his fingers and mouth. Then deacon and
venien y , and passing behind the celebrant, genu-

flect inThe middle of the ’altar, the deacon carrying the Missal to the

epistle side.

Postcommunion and Dismissal of the Faithful

,, After the celebrant has taken the last ablution and placed the
chalice on the corporal, the subdeacon purifies the chalice with the
uurificator outside the corporal towards the gospel side, extends the
ourificator over the cup, as before, and places the paten an p on
ft Having folded the corporal with both hands, and taken the urse
with hTright, he puts the corporal into it, and lays it on die middle
ol the altaf. The/he covers the chalice with the ved on wbch he
places the burse, and, taking the chalice at the ^ k left
hand and placing the right flat on the burse, he descends from
platform with a right turn to the middle of the lowe^aftar step.^nd

there makes a genuflecdon and brings e c a ice ^

where he places the chalice in the same manner as before. /Then

betakes himself to the episde side in piano, where he ^ n S h C j
die deacon, if the celebrant is on that s,de. At the end of *e to
prayer, if there is no proper Gospel to be read, the celebranl J a “°”

‘altar, where he remains turned towards the people until he deacon

has sung the Ite Missa est. lttne ^ « Dominus V obis-

celebrant turns to the altar imm y f - rhe altar

cum,” and the deacon

While the celebrant says the Placcat, the d > , . *

rkf* rnisrle side turns to the altar. When the celebran y ,

the epistle side, turns tke platform, receives

dicat vos, M the deacon, kneeling S . P make$ the usua l

the blessing by making the Sign of the Cross,

262

T1 IE HOLY EUCHARIST

crosses with his thumb on forehead, lips and breast as the reading
of the Gospel begins, and genuflects at the words, “Et Verbum caro.”
22 . After the "Ite missa est” (or “Benedicamus” ), whilst the cele-
brant is saying the “Placeat,” the subdeacon goes up to the second
step, kneels on the edge of the platform at the words “Benedicat
vos,” and, bowing, receives the blessing. He rises and goes to the
Gospel side, where he holds the card for the celebrant, or attends to
the book, if necessary. He does not make a genuflection towards the
altar at the “Verbum caro,” since he has to hold the gospel-card with
both hands for the convenience of the celebrant, and for the same
reason he does not make the Sign of the Cross at the beginning of
the Gospel.

If any other Gospel is read, the subdeacon receives the Missal from
the master of ceremonies, after the "Ite missa est” or “Benedicamus,”
makes a genuflection, takes the book to the gospel side, and kneels
down at the left of the deacon to receive the blessing. After the bless-
ing he rises and attends at the celebrant's left, making the Sign of
the Cross, genuflecting, etc.; at the end of the Gospel he closes the
Missal and leaves it where it is.

After the Gospel, the deacon goes to the right of the celebrant,
bows to the cross, at a sign from the master of ceremonies, descends
with the rest below the steps, makes a genuflection, salutes the clergy
if they remain in the sanctuary, presents the biretta to the celebrant
after kissing first the biretta and then the hand of the celebrant,
receives his own biretta, puts it on, and walks to the sacristy after the
subdeacon.

The subdeacon at the end of the Gospel goes upon the platform at
the celebrant s left, bows and descends with the other ministers,
makes a genuflection, bows to the clergy, receives his biretta, puts it
on, and walks to the sacristy after the clergy or servers.

In the sacristy, the celebrant, standing between the deacon and the
subdeacon, together with them makes a bow to the cross or main
picture, then, saluting one another, they begin to divest.

§ 3- PRAYERS AFTER MASS

The prayers ( preces ) prescribed by Leo XIII and those recom-
mended by Pius X are recited after private Masses.

PRAYERS AFTER MASS

263

are : three “Hail Mary’s,” the “Hail, Holy Queen," the
1 '«n Tod our refuge," and one to St. Michael the Archangel.

The text of the decree of 1884 mentions “private" Masses. at
this term means has, to some extent at least, been explained by the

S ' must' recite these prayers after each private Mass,

gLIe is about to leave the altar. And this holds even when other
1 Up recited by reason of a particular law or custom.

Uhe ‘sings the third Christmas ^ *** *

P^ThTI ^on^re^tion^as al^decided that the prayers may be

X First Friday of the month in honor of the Sacred Heart

^"he First or General Communion Day; on Confirmation and

Ordination Day; in the Nuptial Mass ( pro spans, s) : provided that

?uch a low Mass is celebrated with some solemnity or immedia X

followed by some sacred function or devotion.
a\ Rut the prayers may not be omitted by the priest w y

cS&iL . i,pa J rfjr* 'rrVK' p ”“

a These prayers must be recited immediately after die last Gospel
n olLTdevotion, no matter how short, nor thed.stnbuuon
5 Holy Communion, intervenes between them and the last

G 4! t They should be recited by the priest kneeling either on the edge

of the platform or on the lowest step. The priest T 210
make a bow to the cross before he descends after the last Gospel.

204 S.R.C., June 8, 1885, ad VII (n. yjj (q . 3855). Wc suppose

205 S.R.C., April 30 , 1889 (n. 370j|)i Mg £**** K

the same rule must be applied to All Souls D y.

200S.R.C., Dec. 11, 1896, ad I VV 3936 ^ solemnity wou ld be a Mass tnter-

20TS.R.C., June 20, 1913 A P\ \ ’ 3 ; -xercise would be the reading of a

spersed with hymns in the vcrnaC “ " ; ict i y P p aroC hial Mass needs no solemnity. These
meditation; a conventual Mass not a sir y f

are not private Masses. 4 tn ( A At) S . VlII, 227).

20a S.R.C., June 2, 1916, ad II and III {A. Ap. v

2oa S.R.C-, Nov. 23, 1887 <n. 3682).

210 S.R.C., June 1 8, 1885* ad VIII (n. 3 37 >-

THE HOLY EUCHARIST

264

The sign of the cross is not to be made after the prayers. The prayers
themselves may be said in Latin or in the vernacular, provided the
translation is authenticated according to the general rules. 211

5. Pius XI has ordained that these prayers should be said accord-
ing to his intention, which is, that Christ the Saviour may grant peace
and liberty to Russia. Bishops and priests are exhorted to remind the

people often of this holy purpose. 212

6. As to the prayer ' Cor Jesu Sacratissinuim,” which is said three
times, a decision states: (a) It is sufficient, in order to gain the in-
dulgences attached to this prayer, that the priest says: “Most Sacred
Heart of Jesus, " and the people (or servers) answer: “Have mercy
on us!” (b) Although there is no strict obligation to recite this prayer,
it is the wish of the Holy Father that, for the sake of uniformity, all
priests be exhorted to do so. 213

7. If the local Ordinary prescribes other prayers to be said after
Mass, in addition to those mentioned, they must be recited, pro-
vided they are approved, even though in the vernacular. Whether
these prayers should be said in every church, on every day, or at
every Mass, should be clearly indicated in the order issued by the
Ordinary.

ARTICLE VII

RITES OF VARIOUS MASSES

There are some peculiarities to be noticed with regard to the fol-
lowing Masses: the Mtssa Cantata, the Missa coram Sanctissimo,
Pontifical, Conventual, Votive, and Requiem Mass.

§ I. MISSA CANTATA 214

The rubrics concerning this Mass, which is sung, but celebrated

Si lndu 's-» Dcc - 2 9 . 1884; see Can. 919 and 1388.

Iu ? c 3 °’ 1930 (A - Ap ■ 3 d).

*£• I " dul s- Au .s- *9, 1904 (e«*. v d l 32t P . 67 d

time when it n w ' m .trough a gradual development, bur to indicate the

^andooue oJehmS r 1 ^^^ appcais “PMsible. The Missal merely says: “Si

hi loco consueto aliquis Lector “ . SubdiacoQO ’ E P istoIam cantct

celebrantis 1 Prirmcliiim ‘ perpemceo tndutus, qui m fine non osculatur manum
LcicDranus, arises iurn autem can tat imr * t- i>* - - jc

Missae cantet Itc Missa cst/ " P Cdcbrans ad c 01 ™ Evangeh,, qui et in fine

RITES OF VARIOUS MASSES

265

• u„„, Hcacon and subdcacon, are rather meagre, and there arc few
decisions on the same. Neither are the authormes unanimous m

-me as for low Mass,

’■ Th ? f f t , h re is onc w ho has at least first tonsure ) , may
thoug h a c er (if them s o ^ ^ ^ be£ore Mass

T aX^ candles is either four or six, but not
mate® 1 ’ The chair or bench may be decorated, rubrics permitting,
as at High Mass; the missal may also be placed on e tar e ore

M f Th e persons who take part in the Missa Cantata are: die cele-
branMhemrvers, the thurifer, and the choir. Their respective par

“al The U «kbrant proaeds as if he were about to say a low Mass,
but whatever would be sung at a High Mass by the celebrant and
the sacred ministers, is sung by the celebrant himself, Y-

the Postcommunio, the Ite Missa est (or Bcocd'camus Domino
Requiescant in pace). The celebrant may be seated at the Kyne,

Gloria, and Credo and go to the bench or chair *

altar as at High Mass. 218 He says the Kyne in the middle of the al

n °MThe e ™ it generally two clerics or acolytes; 212 some
b) The servers are generally feasts 220 Besides the two

authors allow more than two on the hig rtn v 221 His

servers a cleric may assist the celebrant in t s ^ ^ f ort h

functions are determined by his clerical rank

215 Martmucci-Menghini, l. c., I, p. 3*7 Hartmann, /. ft, P- 397 &■> Wappdhont

^ S S.R.C, “March 14, I906,*d VII <£ c^dehc”; certainly four candies

217 S.R.C., Sept. 25, 1875, ad I (“• M 7 . 7 /’ a L a distinction between feast days and
suffice for a daily Missa Cantata, in order to mate a oistm

other days,

218 Martinucci, l. c., p. 320. n - , J 7‘ „ , • .. Wappelhorst, an “acolyte.”

219 Martinucci invariably mentions a * easily become a nuisance, nay,

229 Hartmann, l. e., p. 397- Too many servers may y

even a scandal to the people. vr, r ch u, 1906 (n. 4181).

22 i S.R.C., Sept. 25. 1875. ad I (n- 3377) * March M» ‘9

266

THE HOLY EUCHARIST

in a general decree o£ the Sacred Congregation 2 - 2 as follows:
aa) The cleric should have at least first tonsure,
bb) He may perform all the acts allowed him by the Caeremoniah
Episcoporum r iZ except to purify the chalice before the Offertory,
pour water and wine into the chalice, offer either paten or chalice to
the celebrant, touch the chalice during the Canon in covering or un-
covering it, and purify the chalice after Communion.

cc) The chalice, covered with veil and burse (never uncovered),
may be placed on the credence; and after Communion, when purified
by the celebrant, may be covered by the cleric with the veil and burse
and carried to the credence.

dd If the cleric {sic ! ) has not yet received the tonsure, the priest

himself must place the chalice on the altar before Mass, with the

corporal spread thereon, but the so-called cleric may turn the leaves

of the missal; otherwise he must conduct himself like a lay server.

The Ceremonial allows the cleric to serve the Mass (as when a

bishop says low Mass) by answering, carrying the book from one

side to the other, covering and uncovering the chalice 224 (this latter

function to be understood according to the above-quoted decree).

A doubt remains concerning the reading of the epistle. The rubrics

of the missal mention a lector. 1 $ this term to be taken in the strict

sense of the respective Minor Order? We hardly believe so, but hold

that any cleric may read the epistle, provided he has received first

tonsure.- 2 ' At the end of the reading he does not kiss the hand of
the celebrant.

'W hat the servers who go by the name of acolytes should do, is

more or less a matter of private or subjective opinion, except so far

as stated by the rules of the Missal for Low Masses. These may be
summed up as follows :

i. In the sacristy the servers stand on the right and left of the cele-
brant, make a reverence to the cross, proceed side by side, with folded

there caiTbe nn'r/m’ * c Code (Can. 950; Can. nr, 5 2),

mere can be no clencus non-tomuratus.

Caer. Epts„ l. c„ cap. 29.

Ill n ‘ 5 * T ' vo chaplains in cassock and surplice.

it is somewhat doubtful ThcvTmo? ***? r . cadin S , of thc epistle. As to novices

they are not members of the hierarchv ° f rcIi f oUi \ yCt

regard. Hartmann savs: Never a layman A CUSt ° m may ** 3lIowed m their

RITES OF VARIOUS MASSES

267

. .j, to the altar, where they genuflect together with the cele-

This genuflection is repeated every time they leave their
respective places and proceed together, for instance, to the credence,
tench or Offertory, and when they return to their places.

, When the priest is sitting, the acolytes may also be seated, bu
their stools or chairs should be on the sides of the credence, or at
I not exactly in the same line with that of the celebrant. One
of diem gives the sign to rise, and hands the celebrant the bum* with

(if they are'read), the servers remain kneeling, but answer

“Lcvate” when the priest says “Flectamus genua.

, At the Sanctus or the Memento Vivorum the acolytes may light

two candles or torches, which are extinguished after Com ™ n ‘° n ,
At the elevation they ring the bell three tunes for the sacred Host

three times for the Precious Blood . 229 ’

. If Communion is distributed to servers, they should use a line
doth (paten) recite the Confiteor kneeling on the floor in the
middle of thealtar, and receive Communion kneeling on the edge rf
the platform. If Communion is distributed to the people, the™
betake themselves to the sides of the altar ; othenv.se they should go
,0 the credence, in order to have wine and water ready for ^ ablu-
tion. After that they should make a genuflection and repau to Ae
episde and gospel side. They should kneel on the lowest step for th
Messing and stand at the last Gospel. Then they should return to the

sacristy-no prayers being said after a Missa Caatata , 230 He
c) The office of the censer bearer is described thu . *

acts as at a High Mass; brings incense at the Introit, Gospel, and

Offertory; offers the incense boat to the first acoly (

bearer is at hand). The two acolytes take the place of deacon and

subdeacon, the first incensing the celebrant.

2. Before the celebrant recites the “Munda cor meum at Ae

Gospel, the thurifer goes up to the platform and presen

226 If the Bl. Sacrament is not on the al P r ’ Cel ^ et fere

227 Martinucci, /. I, aluri convert*™." Wappclborst, /. c.,

conversi alter ad altcrum, ita tamco, oc ic g

p. 213 , permits them to sit — which is more reason •

228 Caerem. Episc., 1, 29. n - 6 -*> Martinucci . .,^3 • timc$ on ]y.

I 129 the caerem, Ephc. were followed, the bell wemm oc

o 1 1 w ' i

26 8

THE HOLY EUCHARIST

for the incense, then descends in planum, genuflects, goes to the
gospel side and hands the censer to the celebrant, who returns it to
the thurifer, who with the censer repairs to the epistle side, making
a genuflection on the floor in the middle, and after the Gospel gives
the censer to the first acolyte, who incenses the celebrant.

3. After the celebrant has been incensed at the Offertory, the
thurifer receives the censer from the first acolyte and goes to incense
the chair, the acolytes, and the people. (This may be done in different
sequence — first the choir, then the people, and then the acolytes, if
there is a choir of clergy).

As for incensation, the S.C. of Rites grants the faculty to all bishops
who ask for it, in virtue of the Formulary of 1922. To many of our
American dioceses it had already been granted by a decree of the
Sil.C. in 1897. 231

d) The choir must execute all the parts as at I ligh Mass, without
curtailment or interpolation. Hence the organist who acts as chanter
is not allowed to omit the official parts of the Mass, such as the In-
troit, Kyrie, etc., and sing vernacular songs instead. 232 Neither is the
priest allowed to intone the Credo and then continue the Mass in a
low voice, until the beginning of the Preface, while the choir sings
the Credo. 233

The Passion during Holy Week may be recited as far as the
“Munda cor meum,” but the celebrant may not sing the part of Christ
while the choir supplies the parts of the Chronicler and Synagogue. 234
Concerning the commemorations, there is no difference between a
plain and the Solemn High Mass, hence, a simple commemoration is
omitted on a feast of the second class. 235

§ 2, MASS BEFORE THE BLESSED SACRAMENT EXPOSED

When the Blessed Sacrament is exposed on the altar, the Mass may
be solemn, viz., with deacon and subdeacon, or private, viz., a low
Mass with only one or two servers.

=»SRc‘ r w . ‘? d ' 9 = 4 . P. 541 .

smI rp’ te. ~ 5, 1898 ( , n - JM 4 >! *Pril M, 1873 (n. 3292).
jj j 1 4242); this custom prevailed in some places in the

III SJLC -* 1 ““ x 3 * 1899, ad II and III
S.R.C,, Sept. 7, 1 8 1 6* ad 4 (n t 257

(n. 4031),
*)■

MASS BEFORE THE BLESSED SACRAMENT 269

I The Solemn High Mass coram Sanctissimo has a few peculiari-

ties which may be summed up as follows.

’ The antependium must be white. The crucifix may or may not

be on the altar. Relics and images should be removed or jeilcd. No

incensation of either cross, images, or relics takes place. At leas

twelve candles should be lighted. 237
? Concerning the genuflections: All genuflect on the floor when

they arrive (with heads uncovered) at the middle of the altar Hie
double genuflection (on both knees) is accompanied by a middle in-
clination. The genuflection is repeated when all

makes a simple genuflection (on one knee), placing his hands on the
Star without a bow or inclination.™ The general rule is stated thus:
reflection is to be made whenever the celebrant goes from the

to the middle, with this difference, that when he

When he leaves either side to go to the middle, he first makes the
genuflection, then kisses the altar or performs whatever other du y

"Deaconlnd subdeacon make a genuflection after the “lebramtos
intoned the “Gloria” or “Credo” and when ascending the piatfom
to recite the “Sanctus.” This simple genuflection is
place where they stand. When they move together with thecelebran,

and the latter makes a genuflection, they a so ma e a „ ’

but only the last one each time. From the Consecration to the Com-
those prescribed for High Mass™ The subdeacon makes a smipk
genuflection on the lowest altar step on the epistle s
presents the chalice for the Offertory, and genuflects on the plat

- S.R.C., Nov. 2», .738- ad 4 <"■ *34°): H~ '■ uX

ignored"; which is very reasonable, for some reUquanes or sn t

removed and veiling them might look rat er q, • . 0 s> m> Benedict!

23-S.R.C., Feb. 8 , 1879 (n. 3480 ): 'ad tranutem Instil. 30 , * 4

Papae XIV." «< m -Jinrriter inclinat'*; Hartmann, l. c., p.

238 Wappelhorst, l c., p, 209 ("• I< >3 : x ‘vjuflectionc duplici."

460: a profound inclination; Martmucci, 1 . c.. I, p. 275-

239 Thus Martinucci, l. c., I, P- 232, n. 140-

270

THE HOLY EUCHARIST

form when lie brings it back to the credence. 1 ’ 40 But he does not
genuflect during the incensation of the Blessed Sacrament at the
Offertory. 24 1

3. Concerning the reverences, as far as they are merely signs of
honor, and not prescribed by the ritual, they are omitted. Hence
there is no saluting of the choir," 42 no bow to the celebrant or to the
sacred ministers among themselves. The merely reverential kisses
are also omitted. Thus neither the hand of the celebrant nor any
object are kissed at the Asperges or incensation. But when the Gospel
book is offered to him, the deacon kisses the celebrant’s hand for the
singing of the Gospel, and when he offers the paten (at the Offer-
tory and the Pater Noster) and the chalice to the celebrant, the sub-
deacon kisses the celebrant’s hand after having sung the Epistle.

There are also some special tokens of respect for the Bl. Sacra-
ment. Thus the celebrant at the “Dominus vobiseum,” turns back
a little towards the gospel side, and with only a half turn towards
the people, salutes them. The deacon sings the ‘Ite Missa est” in the
same way. The celebrant receives the incensing from the deacon
in piano or on the lowest step of the altar, being careful not to turn
his back towards the Bl. Sacrament, In the same place and manner
he also washes his hands. 243 The celebrant does not complete the
circle at the Orate fratres,” nor before the Last Gospel; nor does
he make any other genuflection. 244 Authors advise that the celebrant
should not make the Sign of the Cross on the altar, but on the book
or card, or only on himself. 246 The eyes are lifted, the profound in-
clinations and the genuflections are made towards the Bl. Sacrament
as the object of attention. Also the genuflection made when reading

the gospel is made by the priest and ministers towards the Bl. Sacra-
ment. 246

The sacred ministers seat themselves, but their heads should re-
main uncovered. They go to and return from the bench as usual. 247

Marumjcci, f, c* t

242 q R,C *’ ”» *7<>4 (n. 2474).

2*35 Re' : \"“ n p nS ,s thc ^ ho ‘ r » omitted; S.R.C.. n. 1248.
2+4 tri- • ; I2, ‘ 831 * ad * 8 ( n * 2682). *

** Martinueci, l. c., I, p. 276.

245 Wappeihorst, /. <*., p. 210.

iJJ j^ C -' Nov - 3 °- i8 95 , ad 4 (n. 3875).

PONTIFICAL MASS

271

If a sermon is delivered during the Mass, a veil must be placed be-
fore the Blessed Sacrament.'- 1 *

The acolytes and censer bearer observe the same rules, viz., genu-
fleet with both knees, whenever they come from or return to the
sacristy; during the Mass they make a simple genuflect, on when they
D.1SS the middle o£ the altar or bring the veil or the cruets.

II A private or low Mass is subject to substantially the same rules.
The priest himself carries and arranges the chalice. When in sight of
the Bk Sacrament, he uncovers his head. When he arrives at the foot
of the altar, he kneels on both knees, and bows profoundly, he then
goes up to the altar, sets the chalice thereon, makes a genuflection on
one knee, and arranges the corporal and chalice. He again genu-
flects goes to the epistle side, opens the missal, returns to the middle
of the altar, makes a genuflection, and, turning slightly towards the
„ospel side, descends to the foot of the altar steps, makes a genu-
flection on one knee, and, without bowing, begins the Mass.

If Benediction is to be given after (either solemn or private) Mass,
the ministers go to the bench or chair to take off the chasuble and

maniples, while the celebrant dons the cope. In going to
from the bench, Roman custom demands a double genuflection.

§ 3. PONTIFICAL MASS

A Pontifical Mass is a Solemn High Mass plus the prerfied
episcopal ceremonies. It is of much later date than the latter - B “’
the diocesan bishops another class of Ordinaries, namely abbots e-
ceived the pontifical insignia, first by way of privilege. The twel
century witnessed a great increase in the number of such prelates
But no law existed which granted that right to governing abbots It
remained a privilege until the Code determined that lawfully elec ed
abbots regular, properly blessed and governing a communi >,
the privilege of pontificals. No limit as to the number of times this

248 S.R.C., May 10, 1890. ad 11 (n* 37 28 )-

249 Hartmann, /. c., p. 460; Rappel l0rst ’ * * pra xim Ecclesiarum Urbis, in

260 S.R.C., Nov. 24, 1899. ^ V (n or saitj before the

piano utroque genu flccritur." N< te that no AA p i acct i cither in or outside the

Bl. Sacrament veiled or exposed only in the «bonurn. placed

tabernacle; S.R.C., luly 27. W U- A P- S ‘> J> '

THE HOLY EUCHARIST

privilege may be used, was stated. 281 There is another class of ec-
clesiastical dignitaries who enjoy the privilege of using pontificals,
viz., Mon signori of a certain rank, or by special privilege. 233 Pius X
complained of an “excessive use of pontifical insignia and preroga-
tives” and issued a Motu Proprio (“Inter multipliers /' Feb. 25, 1905),
wherein he regulated the use of pontificals by Monsignori.- 83 A
bishop may perform pontifical functions which require the use of
crozier and mitre even in exempt churches of his diocese. Outside
his diocese a bishop needs either the express ( or at least reasonably
presumed ) consent of the local Ordinary and that of the religious
superior with regard to an exempt church. Pontifical functions are
such as require the use of crozier and mitre and are performed ac-
cording to the liturgical rules. Whenever the diocesan bishop grants
permission to a prelate to perform pontifical functions in his own
territory, he may also grant the use of throne and canopy. 354

Abbots and prelates nidlius, even though they are not consecrated

bishops, within their own territory enjoy the right of wearing the

pontifical insignia with throne and canopy and of holding pontifical

functions; outside their territory they may wear the pectoral cross, a

ring set with a precious stone, and a violet skull-cap. 266 Abbots

regular must refrain from using a purple skull-cap. 250 Concerning

the Monsignort, their rights are set forth in a separate document

(folio), as to dress and functions, and vary in proportion to
rank. 257

How often prelates, especially bishops, are obliged to pontificate,
is not determined by law. It chiefly depends on the number of the
clergy as well as on local conditions and the judgment of the bishop.
One thing appears certain — if the pontifical ceremonies cannot be car-
ried out properly, it is better to forego them. On higher feasts it is

, r r a?" 2 ^i‘ ,f.', scc OUr Commentary, III, pp. 29 f., 351 ff. Formerly, by de-

v t , i>Cpt ' ~ 7 ' lf * 57 ’ numt * r was limited to three or four times a

abb< ' ts ' , as ‘ s . c Y dent from Cao* 625, are excluded from this right. Only
me Pope can gram this privilege to them

SI'fS r ai n Enc ] d T dia - S - v - "Mmisignore," X. 5,0.
a.R-C., Dec. Auth., n. 4154.

251 Can. 337. 54

2ia Can. 325.

2C0 Can. 625.

J. A. Na^nfa” TCcvtumeo } “ ccc,csiastical dress arc rcfcrrcd t0

PONTIFICAL MASS

becoming that the bishop should pontificate, yet there is no strict
obligation to this effect. However, unless a special indult has been
obtained, no pontifical Mass is permitted without the ministers pre-
scribed by the Cueremoniale Episcoporum. The S.C. answered an
American bishop’s inquiry thus: “The bishop is not permitted to
pontificate with only a deacon and subdeacon, nor may he sing a
Missa cantata, either of the day or a Requiem, even though asked

to do so by the faithful.” 208

The ccfcttiottics of a pontifical }Aass , while cjuite formal, have
little of a distinctive liturgical character. 250 A rather complicated
ceremony also surrounds the solemn High Mass when the Ordinary

assists in cope and mitre, or vested in the cappa magnar
The ceremony is simpler when he assists at solemn Mass in rochet
and mozzetta . Such a Mass, in fact, differs little from the ordinary
solemn High Mass. The bishop occupies first place in the choir,
unless he has been granted the use of the throne; in either case, he is
not assisted by two chaplains. He is incensed at the Offertory and

receives the “Pax” from the deacon.

When a bishop says Low Mass, he observes practically the same

ceremonies as a simple priest. 301 It is becoming, however, that two
chaplains should assist him. He vests not in the sacristy, but at the
altar. He puts on the ordinary vestments, but does not cross the stole.
He does not wear any pontifical insignia except the pectoral cross,
which he puts on before the stole with the prayer ‘ Munire, etc,, and
the ring, for which no special prayer is prescribed. After the “In-
dulgentiam” he takes the maniple, but says the prayer for the same
after putting on the chasuble.

The bishop makes a profound bow (or a genuflection if the Blessed
Sacrament is present) and begins the Mass. At the words “vobis
fratres,” etc., in the “Confiteor,” he turns slightly towards the chap-
lains. Instead of “Dominus vobiscum,” he says “Pax vobis,” pro-
vided the “Gloria in excelsis” has been said. In the Canon, after “una

258 S.R.C., Aug. 20, 1870 (n. 3223); J 2n - 7 ; 2 J8o, ad II (n.
tion granted to Sic same bishop (of Erie Pa.) the pmilegc of pontificating without

assisting priest or deacons of honor in cases of necessity.

Caerem. Episc ., lib. II; A. Stehlc, O.S.B., Manual of Episc. Ceremonies.

2R(I See Stehle, l. c„ p. 254 ff. „

201 Sec Caerem. Episc., 1 . 1 , cap. 29; Stehle, /. c„ pp. 4 ».

... THE HOLY EUCHARIST

-74

cum famulo tuo Papa nostro N.) he adds, ct me indi^no servo
tuo” without naming the bishop. He washes his hands after the
ablution, before reading the “Communio.” If the server is not a
cleric, the bishop himself covers and uncovers the chalice, pours in
the wine and water, and so forth.

At the “Sit nomen," etc., the bishop makes the Sign of the Cross
with his thumb on the breast, then from the forehead to the breast and
shoulders, in the usual way, saying “Adjutorium.” At the ‘Benedicat
vos” he raises his eyes and hands, extends and joins the latter, inclines
his head and, turning to the people, blesses them first on the epistle
side, then in the middle, and finally on the gospel side. After the
last Gospel he descends in planum, where he bows (genuflects) be-
fore and after divesting. He does not wash his hands after Mass.

If the bishop celebrates Mass at an altar where the Blessed Sacra-
ment is exposed, he vests and divests in the sacristy and wears his
biretta as far as the entrance to the sanctuary or chapel; or he vests at
a credence, somewhat removed from the altar. At this Mass he does
not bless the ministers.

In Masses for the dead, the bishop takes the maniple immediately
after the cincture, saying, “Merear,” etc. He gives no blessing except
after washing his hands before vesting.

. On special occasions, as at ordinations or the like, if the bishop
vests pontifically for Low Mass, he does so at the faldstool. After
ascending the altar at the “Aufer a nobis,” etc., he kisses the text of
the Gospel. At the "Lavabo” he wears the mitre. At the Blessing he
takes mitre and pastoral staff. After the Blessing, he begins the last
( iospel without mitre and staff, saying, “Initium," etc., and, having
received mitre and staff, continues the Gospel as he proceeds to the
faldstool. If it is a proper Gospel, he reads it in full at the altar.

§4. CONVENTUAL MASS

A conventual Mass is one sung or said in an ecclesiastical corpora-
tion. Conventual (from the Latin word “conventus”) signifies a
body of ecclesiastics of the secular or religious clergy who recite the
Divine Office in common and sing the Holy Sacrifice as a culmina-
tion thereof, at a certain hour. This, indeed, was the immemorial cus-

CONVENTUAL MASS

275

, om in a ll cathedral and collegiate churches which were served by
canons The monks, after they had entered the ranks of the clerics,
followed the example of the canons by adopting the conventual Mass.
The fruits of this Mass were generally applied to the benefactors of
the respective church or abbey 282 But the prayer-union which existed
between various religious bodies also included the members of these
monastic communities, and so it was but natural that the conventual
Mass was applied for the benefactors, the brethren and confratres.

In the U. S. and other countries where there are no cathedral chap-
ters it appears that custom has superseded this law . 264

The Code rules: “Every chapter is bound to recite the Divine
Office daily and properly in the choir, with due regard to the laws of
foundation. The Divine Service comprises the singing of the canon-
ical hours and the celebration of a conventual High Mass, besides
other Masses to be celebrated according to the rubrics of the Masses
or the laws of foundation. A Low Mass may be celebrated as conven-
tual Mass by the hebdomadarian, if the bishop, or another bishop in
his place, sings a pontifical Mass in the church.” 285 The term chap-
ter" is here limited to cathedral and collegiate chapters.

Concerning religious the Code says: “Mass corresponding to the
office of the day according to the rubrics must be celebrated dailym
institutes of men and also, where possible, in institutes of women.

This is now the written law, while formerly it was more or less
merely a custom. The law obliges all male orders and congregations,
and also religious societies of men without vows, unless the consti u-

tions of these latter societies direct otherwise. . , ,

The text of the law does not call for a High Mass, m fact, the
S. Congregation has explicitly stated that a Low Mass is permitted.
Here is the text of the decree: 288 “Unless custom or the const. tunon
provide otherwise, regulars are obliged to say one Conventual Mass

By benefactors were : to^e^’Jsei^Pau-onum

contributed to, or built, or maintained th „ nn X III 38 .

faciunt dos, aedificatio, fundus"; see the commentators on X, III, 3»-

= 03 Thalhofer, /. c„ II, p. 3°- _ , t c rf cct; see the Index to Vol. V,

20 * There are many decisions of the S.R.C. to that ettect,

"Missa Conventualis quoad obligaaoncm et cantu .

2<JS Can. 413 .

266 Can. 610 , § 2.

a« toin clncrdc. S.R.C., Dec. a. . 8 ,. (n. 3757)-

THE HOLY EUCHARIST

276

only, corresponding to the office of the day, and at the time pre-
scribed by the rubrics. . . , Whether this Mass is read or chanted,
the commemoration ot a simple feast or octave must be omitted on
feasts of the first and second class. . . . They are permitted to cele-
brate Ferial Masses which the rubrics prescribe, but these Masses
must be celebrated according to the rubrics, and freedom must be
granted to the choir members (choralibus) to assist or not. 280 . . ,
Religious regulars) are obliged to celebrate the Rogation Mass, pro-
vided a public procession is held.” 270

A Conventual Mass is also the Requiem Mass celebrated on the
first free day of each month, except during Lent, Advent, and Easter-
tide.

The time for saying the Conventual Mass is as follows:

1. On all feast days of double or semi-double rank, on all Sundays
and Octave days, and on the Vigil of Epiphany, the Conventual Mass
is said after Tierce.

2. On all feasts of simple rank and on all ferial (not penitential )
days, also from Septuagesima to Ash Wednesday (exclusive) and on
the Vigil of the Ascension, the Mass is said after the recital of Sext.

3. On all the ferial days of Advent and Lent, on the Ember Days
(even those of Pentecost ), and on all Vigil Days on which the law of
fasting would oblige or is dispensed with, after None.

4* The Conventual Requiem Mass is said after Prime.

5. Votive Masses are celebrated after None. 271

§5. VOTIVE MASSES

A Votive Mass , in the strict and true sense, is one which does not
correspond to the office of the day. Therefore, the Mass on a Saturday,
( 5 . Mariae in Sabbato) or the Dedication Mass is not a Votive Mass,
because office and Mass agree. In a broader sense, a Votive Mass re-
quires a reason and the observance of the rules and rubrics.

The reason may be private or public. A private motive is the

1 uc o.jaa.., marcn 27, . / 1
interessentes, scd non cogcndos.”

if Orders and congregations, this obligation is conditional, m.

it possible; see our Commentary. Ill, 328 f,

“ ,l S.R.C., April 9, 1900 (n. 4053); Veneroni, 1 . c., Ill, p. 314 f.

/ /yi

p 1 a. u jr

VOTIVE MASSES

wish of the donor of a stipend or the desire of the celebrant. A pub ic
cause is called in the Missal "pro re gravi el publico simul causa:' - -
The rubrics as well as various decisions explain this term. Three
conditions must concur: (a) The reason must concern a community,
not merely individuals or some particular families of a parish, e. g„
to obtain rain, fair weather, etc.; (b) there must be a concourse or
Mtherins of the faithful and clergy; 2,3 (c) the consent or permission
of the bishop must be granted each time 211 A clothing or profes-
sion of religious, a novena, or exposition of the Blessed Sacrament
f except Forty Hours’ Devotion), a first Mass or a jubilee Man-
ure not considered public or grave reasons. A distinction is made by
rubricists between solemn, private, and privileged Votive Masses. A
solemn Votive Mass is one celebrated with chant or at least some
external pomp. A private Votive Mass is one celebrated for a per.
sonal or private reason. A privileged Votive Mass is one prescngl

or at least permitted, by the Holy See.- 18

2. The generd rules governing the celebration of a Votive Mass

may be summed up as follows: .

a) A Votive Mass is allowed only if the Mass bears a votive char-
acter, according to the liturgical concept. Thus Ferial or Sunday
Masses, and Masses of a determined mystery attached to a fixed ay,
are not celebrated as Votive Masses. Neither do we say a Votive
Mass on Christmas, or Easter, or the Purification, etc. This is obvi-
ous from the Mass formulary itself. If the formulary contains no
rubric “In Missis Votivis,” it is a sign that such a Mass may not be
celebrated as a Votive Mass. Neither may the Maw of a Beatus
be said as a Votive Mass without a special indult. 217

b) The rubric after the first set of Votive Masses in the Missal ays

down these general rules concerning their use: For Votive Masses

272 s ee “Additions ct Variationes,” II, 3,

10; Brehm, Die Neuerungen im Missale,

I9 2 ?s “Cum interventu cleri et populi;" S.R.C., June 3°- H. > a j

274 It is not required that the bishop assist at ’ ‘ '’ j n Votive Mass

iX (n ^7s) The bishop also decides in each case whether a solemn vouvc iv

may be «lebratcd for th evening of the school year in a senunary; S.R.C., June *>,

1 ( n * ^°lji n 267* Wuest-Mullanev, /. c., n. 269. .

5 Veneroni, /. c.. Ill, P* 2t) / * - . t u jj... (h e rubrics and rubricists

2*« Thus Wuest-Mullaney, nn. 224, 262. The tnitf) is mac me m

t * j- * * qq,* f( , irrnn t rubrics Were iliorc u£iinUC<

arc not very clear on this distinction. The tormcr nioncs

2T7 C D ^ r,.o n

THE HOLY EUCHARIS'i

which take the place of the Conventual Mass: On Monday, Tuesday,
Wednesday, Thursday, or Friday of any week except Advent, Lent,
Ember and Rogation Days, Vigils, a week-day on which the Mass of
the Sunday is to be said, and a day on which the Requiem Conven-
tual Mass is to be said — a Votive Mass as distributed over the week
in those formularies of the Missal may be celebrated according to the
rubrics (see below). On a Saturday not impeded, viz., one which
would be celebrated as a ferial day, the “Missa de Beata” may be
taken. 278

These Votive Masses that take the place of the Conventual Mass
may also be said on any free day, even though the Mass is not a Con-
ventual Mass. Besides the Mass of the Immaculate Conception, that
of the Seven Dolors of the B. V. Mary or of any canonized Saint con-
tained in the Roman Martyrology may be taken. If the canonized
Saint has a Missa Propria , the formulary for the latter should be
used; if it has no such Proprium, the formulary in the Commune
Sanctorum is to be employed. If the Saint is not inserted in the
Calendar (Ordo), the formulary is taken from the “Commune”
The Missal offers sixteen or eighteen formularies for various Masses
(ad di versa *.

3. The rubnes concerning Votive Masses are contained in the
Missal and concern (A) the days on which these Masses are per-
mitted and (B) the manner in which they are to be said.

A. The days on which Votive Masses are permitted are:

a) For private Votive Masses: all days of a semi-double or lower
rank, provided no privileged Octave or privileged ferial day occurs.
It matters not whether this Mass is read or sung. 270

b) A solemn Votive Mass may be said on all days except the fol-
lowing: Sundays and Feasts of the First Class, Ash-Wednesday, all
of Holy Week, Vigils of Christmas and Pentecost, All Souls' Day, in
cathedral and collegiate churches where there is the obligation of a
Conventual Mass, which cannot be said by another priest. In those
churches where there is only one Mass on February 2, if the Blessing

or *2r«S3£5?- * |- B * arc after the "Commune Sanctorum

™ r , D f dlCat l 0 f s 5“ esiae " If office is aid on that day “de Beau," it can
not properly be sty led a Votive Mass. y

^^^Addhiones ^ ar * >iiljr,es ‘ H* i t io. The Friday after the Ascension is not privi

VOTIVE MASSES

279

of the Candles takes place, and on the days of the Major and Minor

Litanies, if the procession takes place. 280
c) Among the privileged Masses are the Missa pro Sponsis, the

transferred or impeded feasts, anniversary Masses, and the Mass of

the Sacred Heart. ,

aa) The Mass pro Sponsis has the following rubrics: Outside the
forbidden time the liturgical laws prohibit the Votive Mass on the

following days:

1. All Sundays.

2. All Feasts of precept, even though suppressed.

3. All Feasts of the first and second class.

4. During Octaves of the first and second rank.

5. On privileged ferial days and privileged vigils.

(On these days a commemoration of the Nuptial Mass should be
made under one conclusion with the principal prayer of the Mass,
and the Nuptial Blessing given.)

6 On All Souls’ Day (Nov. 2 or 3). Since all the Masses on this
day must be celebrated as Requiem Masses, the Nuptial Mass and

commemoration thereof are prohibited.

7. In parish churches in which only one Mass is celebrated, this

Votive Nuptial Mass is prohibited on the Rogation Days, if the pro-
cession is held, and only commemoration of the Nuptial Mass can

be made.

8. Outside the forbidden times, the Votive Nuptial Mass may
be said on the Ferial Ember days and Vigils, on which days other
private Votive Masses are prohibited. On these days the Gospel of
the Ferial Day or of the Vigil is read as the Last Gospel in the

Votive Nuptial Mass.

bb) A Solemn High Mass , and one only, is permitted in honor ot
the patron or titular saint, or the mystery, or the holy founder of a
religious Order or congregation, if any of these feasts is impeded on

its proper day by the occurrence of a higher feast.

cc ) The transfer of the external solemnity to the following bun-
day is permitted in the case of the principal patron of ihe place, the
titular saint of the church, the anniversary of the dedication of one s
own church, and, for religious, the titular feast, or that of the 0 y

Ibid., n. 3 .

THE HOLY EUCHARIST

280

founder of the Order or Congregation . 281 On these occasions it is
permitted to celebrate one High Mass and one Low Mass only on
minor Sundays, provided no feast of the First Class occurs; on major
Sundays and on feasts of the First Class, it is permitted to make
a commemoration of the transferred solemnity “under one con-
clusion" with the principal prayer of the Mass of the day, but even
this commemoration is omitted on primary feasts of our Lord which
are celebrated throughout the universal Church.

The external solemnity of those feasts of the First and Second
Class which, prior to the reform of the Breviary and Missal, were
celebrated on Sunday, but have since been permanendy affixed to a
preceding week-day, e . g., the Solemnity of St. Joseph, Spouse of the
Blessed Virgin Mary and Patron of the Universal Church, may like-
wise be transferred to the Sunday immediately following the feast . 2 * 2
If the transferred solemnity is of a feast of the First Class, all the
Masses except the Conventual Mass may be said. If the transferred
solemnity is of a Feast of the Second Class, only one High Mass or
one Low Mass may be celebrated. But on the external solemnity of
the l east of the Most Holy Rosary, on the First Sunday in October,
though only of the Second Class, all the Masses, except the Conven-
tual Mass, may be said as of the feast, as in the case of feasts of the
First Class mentioned above.

dd) On the anniversary of the election or translation of the
bishop a High Mass may be ordered by the bishop in all cathedral
and collegiate churches of the diocese, but not in churches of exempt
religious. Private Masses are not allowed for that purpose, neither

arc they permitted on the day of the election and coronation of the
Pope . 283

ee) One Votive Mass of the Sacred Heart, cither sung or read, is
allowed on each First Friday of the month, provided some special
devotions are held in the morning and the local Ordinary has given
his approval 28 * and no prohibitive day occurs.

Prohibitive days arc: all feasts of our Lord, any feast of the First

2s j Additions el V art at., tit. IV, 3.

I™ S-R-CL Oct. 28, 1913, 1 , i ( n . 4308).

8sa Additional et Vanationei , tit. II, 4, 5*

251 This might be inserted in the diocesan faculties.

VOTIVE MASSES

281

« , nv privileged ferial, Vigil or Octave day« r ' the Day of the
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n It is a lso prohibited in churches in which there exists the obliga-
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priest- in parish churches in which there is only one Mass on holy-
days of obligation, even though suppressed. In these cases the Con-
ventual or parochial Mass is said as a Solemn Votive Mass, and the
commemoration of the Sacred Heart is added under one conclus.on

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THE HOLY EUCHARIST

B. As to how these Votive Masses axe to be said, the rubrics state:

a) For private Masses, either said or sung, the table on page 2S1
may serve as a guide.* The first oration is that of the Votive Mass;
the second oration, that corresponding to the Office of the day, for in-
stance, on ferial days, the oration from the preceding Sunday; as
third oration is to be said the one which, in the calendar (ordo) is
noted as the one to be said immediately after the oration of the day,
for instance, on ferial days, the "A cunctis In the Mass pro Sponsis
as well as in other Masses the third oration de tempore is omitted if a
double or double major feast is commemorated. The Praefatio Com-
munis gives way to a proper of an Octave or de tempore.

b) Each private Votive Mass has at least three orations , the first of
the Votive Mass, the second of the Office said on that day, the third,
which is indicated as the second in the Ordo. If the prayer “Fidelitim”
is to be said, this always takes the second-last place. If the prayer “A
cunctis” is said in the third (or respectively fourth) place, the name of
the Saint is omitted, e.g., St. Joseph, if the Votive Mass of St. ioseph
is celebrated.

c) The “Gloria” is omitted as stated in the table, but if the Votive
Mass of a Saint falls on the Saint s Day, for instance, St. Teresa
(3 Oct.) the “Gloria” is said. It is also said in Votive Masses of Saints
or Mysteries celebrated during their own respective Octaves, e. g., dur-
ing the Octave of St. Joseph or that of the Immaculate Conception.

d) The Credo is omitted in all Private Votive Masses, except
when the Gloria is said on account of the Octave (as above). 286

e) The Preface proper to the Votive Mass, if there is one, should
be saT. If the Mass has no Preface of its own, the Preface of the
Feast first commemorated, or of the Octave, or of the Season, or the
Common Preface is said. In Votive Masses which have no proper
Preface, if they are celebrated on a Saturday on which the Office “S.

ana in Sa bato is said, and a commemoration of the Blessed
Vrrgm is made, the Preface of the Blessed Virgin is said, with the

Tu S ’ / i n ' enera ti orie ' The Preface in a Private Votive Mass
ce e rate wit c ant must be sung in the ferial tone; this also ap-

P ‘T the Pray ' rs > th ' “ Pat « Noster,” the “Benedicamus Domino”
or Ite missa est.

*“ SR -c.. June 30,

"0* '■gja yvu

VOTIVi MASSES

283

f) In Masses with a "Gloria," the priest says or sings the “Ite missa

** of the Benedicamus.

“ g) Concerning the “Last Gospel," whkh formerly was always drat
f St Tohn 287 a new rule was introduced. This reads. The Last
% in Votive Masses is that of St. John-unless a commemoration was
made in this Votive Mass of a Sunday, a Ferial Day which has its
own Proper Mass, a Vigil, or the Octave of Epiphany, Easter, and
Pentecost, or of any feast that has a strictly proper Gospel. Such
strictly proper Gospels are prescribed for : (a) all feasts of our Lot
except Dedication; (b) all feasts of the Blessed Virgin except the As-
sumption; (c all feasts of Archangels and Guardian Angels; (d) the
feasts of St. John the Baptist and St. Joseph; (e) the feast of the
Twelve Apostles; (f) the feasts of the Holy Innocents, of St Mary
Magdalen, of St. Martha, the Commemoration of all the Holy Popes;
(g)°all Votive Masses of the first list, viz., which may be taken in place
of the Conventual Mass, but not the others {ad diversa ) . 288

This rule holds good for all Votive Masses. No Sequence is said

in any Votive Mass.

C) The rubrics for the Solemn V otwe Mass are.

1. Only one prayer is said, unless it is sung on a feast of the Second
Class, or on a Sunday, or on a privileged Ferial or Octave Day. Be-
sides the {< oratia imperata if it is pro re gravi, must be added.

2. “Gloria” and “Credo” are said, but no Sequence.

3. The Preface to be said is that of the Votive Mass, if it has a
proper Preface, even during a privileged Octave. If, however, there
is a proper “Communicantes” during the Octave, this must be sai
in a Solemn Votive Mass, even though the Preface of the Octave as
not been said. But if the Votive Mass has no proper Preface, the
Preface of the Sunday, or of the Feast first commemorated, or of the
Octave occurring, or of the season, or the common Preface, is said.

4. The festive (solemn) tone is to be used for the prayers, the
Preface, the “Pater noster," the “Ite missa est,” and if the Mass is cele-
brated in violet vestments, also for the * Benedicamus Domino.

D) Privileged Masses are said like t nose of the double rite. There-

287 fl V

289 Addition Jr el Variations in Rub. Miss., IX; S.R.C., April 29, 1922 ( A . Ap. S.,
XIV, 356 f.).

289 Add. ct V art at., VII and VIII.

THE HOLY EUCHARIST

2$4

fore, the "Gloria” is said except in purple Masses, and the "Credo," if
the character of the Mass (for instance, of a Doctor of the Church),
requires it. In the Mass of the impeded Feast, the "Credo” must be
added if it is to be said in the Mass of the day, even though the im-
peded Feast may have no right of its own to the "Credo.” Likewise,
unless this Mass has its own Preface, the proper Preface of the com-
memorated Feast, if there is one, must be used. Finally, if the com-
memorated Mass has a proper Gospel, this Gospel must be read as the
Last Gospel of the Mass of the impeded Feast.

E ‘ s he Mass of the Sacred Heart is said with "Gloria" and
"Credo”; a commemoration is made only of a Feast of the Second
Class, or Feria Major, but a Collect prescribed by the Ordinary pro
re grai/i must be said. The Mass to be said is the new Mass of the
Sacred Heart ("Cogitationes Cordis ejus’ —there Is a special Offer-
tory and Communion for the Easter season — with the proper Preface.
Outside the Easter season, the Alleluia is omitted at the Introit, the
Offertory, and the Communion. The color of the vestments is white.

On Jan. 2, 3, or 4, the Mass "Puer natus est nobis” (Dec. 30) is said
as a Solemn Votive Mass instead of the Mass of the Sacred Heart,
and no commemoration of the Sacred Heart is made.

On the Friday after the Octave of the Ascension, the Mass of the
Sunday within the Octave of the Ascension is said as a Solemn Vo-
tive Mass, without the commemoration of the Sacred Heart.

3 O. MASSES FOR THE DEAD (REQUIEMS)

As the term "Requiem” denotes, this is a Mass offered for the re-
pose o t e souls in Purgatory. Masses for the dead are of ancient
date, as the formularies given in the Sacramentaries prove. But the
mournfu 1 tone and black color belong to later times, after the first
mi emium, wen ease and luxury seemed to necessitate a more seri-

Yet in T? Z gra P hicaU y «P**sed in the “Dies irae.”
Yet in spite of that doleful dress, the liturgy for the dead sounds the

2 JQ n ,

bJack, but red, vestments; even the^ooc wh Astern liturgies do not employ

wears a red vestment. whcn assmin S the throne at a Requiem,

REQUIEM MASSES 285

keynote of peace, light, and hope. Peace or repose are wished to the
souls by the living Church as opposed to the pains °f Purgatory. The
Church, in whose peaceful communion the faithful died, has the key
to the treasury whence peace may drop forth. Light is the abode of
God The cry for light, therefore, is a petition for admission to the
beatific vision. 201 Hope is reposed in Christ, as expressed strongly in
the Preface. Christ has conquered death, and He comes glorified in
the Holy Sacrifice of the Mass, even as He will come in majesty and

power to raise the dead to life on the last day.

There remains to be explained the idea of the Offertory (and also
of the Office and exequies). The fate of a faithful Christian is sealed
at his death. Why, then, this cry for liberation? Some have found the
explanation in that the Church celebrates the day of death (dies
obit us), or, more accurately, the dying moment of the faithful de-
parted. The Judge stands at the gate expecting the soul as it were,
and therefore the Church requests Him to be propitious and, in
virtue of the atoning Sacrifice, to admit the parting soul to light and
rest. 292 Another interpretation was proposed, if we are not mistaken,
by Cardinal Wiseman. He looked upon the service for the dead as a
grand drama, intended less for the dead than as an earnest warning
for the living. This thought is forcibly brought home in the Sequence,
and also in the ( )ffertory. 293 The Introit, "Requiem,” is not Biblical,
but the "lux perpetua” reminds us of the Martyrs Mass in Easter
time. The verse is taken from Ps. 64, which is a harvest song, allud-
ing to the Divine Harvester, who reaps the fruit of His bounteous
redemption. 294

Even well meaning Catholics sometimes ask: what is the use of
having a solemn High Mass for the dead? The answer is intimated
by the Psalmist when he says: "The sacrifice of praise shall glorify
me: and there is the way by which I will shew him the salvation of
God” (Ps. 49, 23). The more God is honored and praised, the readier
1 le is to grant mercy and bestow blessings. Hence a High Mass, in
which God is more eminently glorified, should bring more abun-

281 See Thalhofcr, /. c., II, p, 241.

202 Die Betendc Kirche, p. 572.

263 \v c could not find the text.

29 1 Die Betende Kirche, l. c.

286

TH1 HOLY EUCHARIST

da nt fruits to the departed souls than a Low Mass. 205 1 he essence
of the sacrifice is, of course, the same; yet the additional accidental
honor voluntarily and cheerfully offered must needs be acceptable
to God.

SECTION I

RUBRICS FOR LOW MASS

1. At the beginning of the Mass the priest, having made the Sign
of the Cross and said the “Introibo,” omitting the psalm “Judica”
and the “Gloria Patri,” says: “Adjutorium," again making the Sign
of the Cross.

2. He does not make the Sign of the Cross at the Introit, but, hav-
ing placed his left hand on the altar, with the extended right hand
makes the Sign of the Cross on the Missal. Instead of “Gloria Patri,”
he says, “Requiem aeternam.”

3. At the “Munda cor meum,” the “Jube Domne” with the
“Dominus sit” are omitted. After the Gospel the celebrant does not
kiss the book, nor does he say, “Per evangelica.”

4. While saying, “Dens qui humanae,” he does not bless the water;
at the end of the Psalm “Lavabo” he omits the “Gloria Patri,” with-
out substituting anything in its place.

5. At the “Agnus Dei,” instead of saying “miserere nobis,” he

says, Dona eis requiem”; and the third time he says, “Dona cis

requiem sempiternam.” He does not strike his breast in pronouncing

these words, but keeps his hands joined before him, without touching
the altar.

6. He omits the first of the three prayers before Communion.

7. At the end of the Mass, instead of “Ite missa est,” he says, “Re-
quiescant in pace, turned towards the altar, not towards the people.
Haring said the prayer, Placeat," he does not say, “Benedicat vos,”
nor does he bless the people, but kisses the altar, goes to the Gospel
side, and there reads the Gospel of St. John.

8. \\ hen the Requiem is celebrated for one person only, the In-

protractc l nraver anrl' 1 C 5 duration and singing add more

two-edged sword* far hnrh ^ ^ earLs ex opr re operantu. But this reasoning is a
twe, edged sword, for both prolongation and singing may also produce the contrary

REQUIEM MASSES 287

tr oit Gradual, Tract, Offertory, Communio, and Requiescant in
pace, retain the plural form.

section 11

RUBRICS FOR REQUIEM HIGH MASS

1. The black vestments are put on with the usual prayers. The
bench or chairs are not covered; the antependium is black ( unless the
Blessed Sacrament is reserved on the altar, when it should be violet),
the chalice is not covered with the long veil, because it is not used
by the subdeacon. If clerics are present, candles may be prepared for
them, to be distributed at the Epistle and to be used at the Gospel, at
the Elevation, and at the absolution. 290 The candles should be of
unbleached (yellow) wax. Neither relics nor flowers are to be on the

altar.

2. The celebrant marches to the altar in the same way as at the ordi-
nary High Mass, though the censer bearer may remain in the sacristy
until the Offertory. But the acolytes carry two candlesticks with

candles lit. 207

3. During the Confiteor the master of ceremonies kneels below the
steps at the episde side; after the Confiteor, the deacon and sub-
deacon, going up to the middle of the altar, pass at once to the epistle
side, to attend the celebrant for the Introit. There is no incensation at
the beginning of this Mass. The clergy and the minor ministers kneel

down, while the celebrant sings the prayers.

4. The subdeacon, after having sung the Epistle, does not carry
the Missal to the celebrant, but gives it to the master of ceremonies;
he does not kiss the celebrant's hand nor receive his blessing.

5. While the Sequence is sung, the celebrant having read it, goes
with the ministers to sit on the bench; then candles are distributed
to the clergy, who keep them lighted in their hands whilst the Gos-
pel is sung, and from the Sanctus till after the communion of the cele-
brant.

6. Five or six strophes before the end of the Sequence, the min-

200 Rub. Miss., XIII, 3: “ad evangelium, ad elcvationcm Sacrament i cr past Mis-
sam, dum fit absolutio." The text does not absolutely prescribe the distribution of
candles, but merely says: “si distribuendae sunt.'

207 Hartmann, /. c., p. 464.

2SS THE HOLY EUCHARIST

isters and the celebrant go to the middle of the altar, bow or genu*
fleet, and the celebrant ascends the steps and says, “Munda cor
meum ” The subdeacon removes the book from the epistle to the
gospel side, and the celebrant reads the Gospel. The deacon, at the
proper time, carries the Missal to the altar, lays it in the middle,
kneels on the edge of the platform, and says “Munda cor meum,”
but does not ask the blessing of the celebrant nor kiss his hand.

7. After the celebrant has read the Gospel, the deacon and sub-
deacon go down below the steps. The acolytes (without candlesticks )
walk behind the deacon and subdeacon. All make a genuflection, and
go to the usual place, where the deacon sings the ( iospel. Incense is
not used at the Gospel.

8. After the Gospel, the subdeacon does not carry the book to the
celebrant to kiss, but gives it back to the master of ceremonies.

9. After the celebrant has said Oremus, at the Offertory, the sub-
deacon goes to the side table and carries the chalice with its veil and
burse to the altar.

10. The deacon takes the corporal out of the burse, and spreads
it on the altar, as usual. The subdeacon takes the veil off the chalice
and gives it to the acolyte; when he presents the water, he does not
offer it to the celebrant to bless.

11. At the Mass for the Dead, neither the celebrant’s hand nor any-
thing given to or received from him is to be kissed.

12. While the celebrant is raising the chalice, the subdeacon goes
to the left of the celebrant, making a genuflection in the middle. The
subdeacon does not hold the paten, as at other Masses.

I 3- After the oblation of the chalice, the deacon places the paten
partly under the corporal and covers the rest of it with the purifier;
at the proper time he presents the censer for incense, and both min-
isters attend the celebrant at the incensation, which is done in the

usual manner; the celebrant only is incensed by the deacon after the
incensation of the altar.

14. The celebrant being incensed, the subdeacon receives the water
cruet and the basin from one of the acolytes; the deacon receives the
towel from the other, and both assist at the Lavabo.

15. At the end of the Preface, the deacon goes up to the right of
the celebrant and the subdeacon to the left; both recite the Sanctus

REQUIEM MASSES 289

wkh him; then the subdeacon returns to his place below the steps,
while the' deacon goes to the left of the celebrant to attend to the

At the words “Quam oblationem” the deacon goes to the right
of the celebrant, and the subdeacon to the epistle side, where he
kneels on the step, receives the thurible from the censer-bearer, and
incenses the Blessed Sacrament three times at each elevation ; after-
wards he returns the censer, goes back to his place, makes a genu-
flection, and remains there till the “Pax Domini ” The acolytes re-
main kneeling on each side of the altar, holding their candles until

after the celebrant has received communion.

17. At the words, “Dimitte nobis,” the deacon makes a genuflection
and goes up to the right of the celebrant, to give him the paten.

18. " A little before the celebrant says “Agnus Dei,” the subdeacon
makes a genuflection and goes to the left of the celebrant ; he makes a
genuflection with the others, who, bowing profoundly towards the
Blessed Sacrament, say the “Agnus Dei” without striking their

breasts.

19. After the “Agnus Dei,” the deacon and subdeacon exchange
places, making a genuflection both before and after; the “Pax” is not
given; but the rest is as usual.

20. After the last “Dominus vobiscum the deacon, without turn-
ing to the people, sings, “Requiescant in pace” (always in the plural).
The celebrant, likewise turned towards the altar, says the same words
in a lower voice. The blessing is not given. The rest as usual.

SECTION III

THE RUBRICS OF THE NEW (BLACK) MISSAL

Under the heading “Additiones et Variationes,” title III, which is
reprinted in the “Black” Missals 2ys at the beginning, there is the
tide: “De Missis Defunctorum" (On Masses for the Dead). These
rubrics, with some explanations, may find a place under the following
headings: Funeral Masses, Privileged Masses, Ordinary Masses, Mass
Formularies, Orations.

298 Pustet Edition of 1922. Tolling of bells is not allowed on days on which the
funeral Mass is forbidden; S.R-C., Oct. 21, 19-7 ( / f* ^P- L XIX, 281 f.).

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THE HOLY EUCHARIST

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1 , funeral masses

A funeral Mass, in the strict sense, is one celebrated on the day of
a person’s death, with the body present. Phis was the custom in
ancient times. However, for various reasons, the Mass had often to be
postponed or the body could not be brought to church. When the
corpse is already buried, the funeral Mass may be celebrated within
two days from the day of death, and still be called a funeral Mass
in the liturgical sense— “in die obitus”—; as if the body were pres-

ent.

:09

Such a funeral Mass is prohibited by the rubrics on the following
days: Christmas, Epiphany, the three last days of Holy Week, Easter
Sunday, 300 Ascension, Pentecost, Trinity Sunday, Corpus Christi,
Immaculate Conception, Annunciation (March 25 or the day to
which the feast is transferred), St. Michael’s Day (Sept. 29), John the
Baptist, St. Joseph (March 19 or the day to which the feast is trans-
ferred), Solemnity of St. ioseph, SS. Peter and Paul, All Saints; on
the Sunday to which the external solemnity of any of these feasts is
transferred (in which case the funeral Mass is permitted on the
feast itself); on the Feast of the titular saint of the church from
which the funeral is to be held; on the Feast of the Dedication of the
church from which the funeral is to be held or its anniversary; on
the Feast of the principal patron of the place; on the Feast of the
Holy Founder of the Order or Congregation (for the churches of
religious only) ; on the Feast of the titular saint of the Order or Con-
gregation (for the churches of religious only) ; on the Sunday to
which the external solemnity of these feasts is transferred by the ru-
brics, in which case the funeral Mass is permitted on the feast itself.

On All Souls Day, the first of the three Masses for this day is said
as a funeral Mass, or, if the funeral Mass has already been solemnly
celebrated, or is to be celebrated later, the second or the third Mass
may be used and the prayer pro die obitus’ for the deceased is added
to the principal prayer of the Mass, under one conclusion. 301

No Requiem Mass of any kind is permitted: (a) Whenever the

aoun R ,' C ” I ^ Cre l ttm Dcc - 2 » 1891, ad II (n. 3755).

™ rTZIu? ° r T,, " da!, Eas '" «

291

requiem masses

Blessed Sacrament is exposed for public adoration, except on All
Souls’ Day (Nov. 2 or 3), or when the Requiem is to be said in
violet vestments and at an altar different from the altar of exposi-
tion • (b) Whenever the parochial Mass, which must be applied for
the people, cannot be said by another priest; (c) Whenever there is
only one Mass in a church on Candlemas, Ash Wednesday, Palm
Sunday, the Vigil of Pentecost, the Rogation Days, and the Feast of
St. Mark, if the usual blessings or processions take place.

if a corpse has been buried, but is exhumed in order to be brought
to its final resting place, the privilege of the funeral Mass cannot be
applied, but only that of the third or seventh or thirtieth Day. 30 - The
funeral Mass is, as a rule, supposed to be a cantata, i. e., solemn, or
at least simply sung. However, it may be a "lead' or low Mass if those
who have the funeral Mass said are poor (" pauperes ) 808 With the
exception, therefore, of the days mentioned above, either a High
or low Requiem Mass may be celebrated on any day of the year.

II. PRIVILEGED REQUIEMS

A privi-eged Requiem is one which has some special connection
with the burial of a deceased person. This connection may concern

either a certain day or a certain place,
i. The days here concerned are the third, seventh, thirtieth, and

the anniversary. M hese commemorative days may be reckoned either
from the day of death or from the day of burial, without the

privilege being lost. 304

The term Anniversary Mass may lie taken either in the strict or in a
broad sense. In the strict sense an anniversary Mass is celebrated one
year after cither the death or burial of the deceased person. If the
Mass is to be celebrated for several dead persons, it must fall on the an-
niversary of the death or burial of at least one of them. 30 In a bioader
sense an anniversary Mass is one founded by relatives or friends to be

»° 3 S . R .c f , June 16, 1922 {A. Ap. S., XIV, 393). . . .

303 Rub. cit.. Ill, 4. It appears to us that the term "pauperes may here be taken as in

the dispensation taxes (see our Commentary, Vol. V, 131). In one dub turn we read:
"pauperes. non habentes unde solvere valcant, juxta suum statum, supendium minus

onerosum;'' S.R.C., May 13, 1879 (n. 3494 ) •

3 °-* S.R.C., Dcc. Gen., Dec., a, 1891, n. IV (n. 3753 )-
305 Vcncroni, /, c.. Ill, p. 284.

THE HOLY EUCHARIST

292

celebrated each year on a fixed day, though not necessarily on the day
of the deceased person's death or burial, or a Mass which is said once
each year, on a certain day, for the repose of departed members of con'
fraternities, religious societies, congregations, or Orders, or a High
Mass (missa cantata) requested to be said during the Octave of All
Souls’ Day. These Masses, it may be noted, can neither be anticipated
nor transferred; 306 they may be celebrated in any church, and do not
belong to the strict prerogatives of the pastor. 30.

The rubrics prohibit such privileged Masses only on the following
days: Sundays and holydays of obligation; All Souls’ Day; Feasts
of the First and Second Class, even when transferred; Ash Wednes-
day; Monday, Tuesday, and Wednesday of Holy Week; the Vigils
of Christmas, Epiphany, and Pentecost; the Octaves of Christmas,
Epiphany, Easter, Ascension, Pentecost, Corpus Christi, and the
feast of the Sacred Heart. Whenever this Mass is prohibited, it may,
provided it is a High Mass, be either anticipated or transferred to a
day when it is not prohibited.

2. Privileged Masses may be said, according to the rubrics: 308

a ) In any church or public oratory where the funeral is held, low
M isses of Requiem (tn die obitus) may be said on the day of the
funeral — unless prohibited (see below under e) — provided these
Masses are applied for the deceased.

b) In any semi-public oratory which takes the place ot a church or
public oratory where none such exists, provided the Masses are ap-
plied for the deceased, and are not prohibited (see under e).

c) In any semi-public oratory, even though this does not take the
place of a church or public oratory, and in any private oratory, pro-
vided the body of the deceased is present in the house where the ora-
tory is and the Masses are applied for the deceased, and are not
prohibited.

d) Requiem Masses may be celebrated in any church or in the

pu lc an main oratory of any cemetery, and in every mortuary
chapel , unless prohibited.

305 Rub.

ctt.. Ill, 7.

307 S.R.C., July 24. 1683, ad 4 ( n . 171^

308 Rub. tit., Ill, 5 and 8. 4 '

REQUIEM MASSES 293

Rut this i privilege is not granted to churches or oratories situated
outside of cemeteries, in which, though at the distance required by
law, bodies rest in subterranean vaults; nor to churches, oratories, or
mortuary chapels in which corpses were once buried, but for some
reason, are no longer buried now; nor to churches to which, although
surrounded by graves, there is attached the obligation of office in
choir or the care of souls.

e) The days prohibited are: All Sundays and holydays of obliga-
tion; all feast days of the First and Second Class, even though trans-
ferred; and all privileged ferial days, vigils, and octaves.

To reduce these somewhat complicated rules to a brief formula, it
may be said: Funeral Masses are allowed on all days from Second
Class feasts down to simple or memorial days; privileged Masses are
allowed on all days (except Sundays) from the double feasts, either
major or minor, 300 down to simple or memorial days, provided the
ferial days or octaves included in this list are not privileged (which
the Ordo indicates). This privilege is also granted to the private
chapels of Cardinals, bishops, and other prelates who enjoy the favor
of a private oratory. 310

III. ORDINARY REQUIEM MASSES (MISSAE QUOTIDIAN AE)

Ordinary Masses are all those which do not fall within the category
of funeral or privileged Masses, but are celebrated on any day on
which they are not prohibited or in any church or chapel. An ordi-
nary Mass may be either a " cantata ’ or a low Mass.

a) I .ow and sung Masses are prohibited on all days of double rank,
either major or minor; on all Sundays, even anticipated or trans-
ferred; and on all privileged ferial or octave days.

b) how Masses are prohibited also on all vigils, whether privileged
or not; on all Ember Days, from the 17th of December, inclusive, to
the 23rd, inclusive.

c) With the exception of these days, therefore, low as well as High

309 11^ p r i v y e g e consists in this, because ordinary Requiems are forbidden on
double days.

310 S.R.C., June 8, 1896 (n. 3915).

,T 4

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294

THE

Masses are permitted on all days of semi-double or inferior rank.
Besides, even during Lent, a missa quotidiana may be said on every
first free day of the week, viz., one not impeded by a double, an
Ember or a vigil day, with the exception of Holy Week. 311

fcl !

1 1

lift!

IV* MASS FORMULARIES

The “New Missal for the Dead” contains six formularies: 1)

three for All Souls’ Day; (2) one for the day of death or burial (“in
die obitus seu depositions detuned”); (3) one for the anniversary;
4) one for daily Masses for the deceased.

1. On All Souls Day three Masses may be said by every priest in
the order in which they are given in the Missal. The First Mass is to
be said by a priest who celebrates the High Mass on this day, and
who, in this case, has the privilege of anticipating the Second and
Third Masses.

The First Mass, furthermore, is to be celebrated for the Sov-
ereign Pontiff, both on the day of death or burial, and on the an-
niversary. It is to be celebrated likewise for deceased cardinals,
bishops and priests, with the respective principal proper prayers
given among the “Oradones Diversae ”

2, The formulary prescribed for the “dies obitus seu deposidonis”
is to be used :

a) On the day of death or burial (and on the day of receiving the
news of deal:; ) of lay persons and clerics who were not priests.

b) On the third, seventh, and thirtieth day after the death (or

burial) of any of the above-named, with the prayer assigned at the end
of this Mass.

3 * The formulary for the anniversary is to be used on the an-
niversary of the death or burial of lay persons and clerics who were
not priests, and on all anniversaries in the broader sense of the term,
but with the proper orations (see below).

4. The last formulary is to be used for all other occasions, except

the three mentioned in the preceding numbers, viz., for all clerics

of every rank and all the faithful, either in common on individually,
with the proper orations.

Sll

Rub . tit., Ill, 3,

295

REQUIEM MASSES

V. PRAYERS (dRATIONEs)

i On All Souls' Day the three Masses are to be said as printed
in the Missal, with one prayer only, except in case of a funeral Mass,
as stated above. If a priest wishes to say only one Mass on this day,
he should use the first formulary with one prayer only. 312

2. On the day of death (in die obitus) for the pope, a cardinal, a
bishop, or a priest, the corresponding (one) oration must be said. 313
The same rule holds for the third, seventh, and thirtieth day. For all
other persons the “Quaesumus ’ placed at the end of the formulary
“in die obitus” is to be used.

3. On an anniversary, the formulary oj that day with the prayers
especially assigned for pope, cardinal, bishop, or priest are said; for
deceased benefactors, relatives, and confreres the Deus, veniae
largitor”; for clerics who were not priests and for lay persons, the
“Deus indulgentiarum,” with the necessary variations of number and

gender. 314

4* In an ordinary High Mass three orations and no more are said*
The Requiem Mass on the first free day of every month, except Ad-
vent, Lent and Easter tide, has only three prayers from the formulary
“Quotidiana.” 316

An ordinary low Mass must have at least Uiree orations: the first
for the deceased person or persons; the second according to the choice
of the priest; the third or last, “Fidelium.' If the Mass is for the de-
parted souls in general (pro defunctis), the iTayers are said in the
order given “in Missis quotidianis.” If the persons are designated (for
instance, several men or women) the corresponding oration pro
pluribus defunctis masculis” or “feminis” (n. 9 # or I0# ) 15 the first
one, the second, “ad libitum,” the third, Fidelium. 316 But if the

312 Benedict XV, " Incrucntum ” Aug. 10, 1915- Concerning the intention, the same
Constitution rules that if three Masses are said, one may be applied by the priest ac-
cording to his own intention, for which he may take a stipend; one must be app le
to alt the poor souls, and one according to the intention of the Pope*

S13 For an abbot, the oration “saccrdotali (not pomificali) digmtate must be said.

We suppose that this oration is also to be used for members of a sisterhood,
though they form a “ooctus,” but the word fratres has not }et been changed*

315 Rub. tit.. Ill, 2 * t u r 1 1

816 The New Missal has two sets of orations: if all are males, the masculine plural

(5 1 ) is used; if all arc females, the feminine plural (io*) is used; if males and fc*
males, the M famulorum tuorum" is used as the Latin grammar teaches*

’96

THE HOLY EUCHARIST
name or designation is not stated by the donor* or is unknown* the

" . * * n 1 17

oration is “Deus, vemae largitor.

I£ a priest wishes to say more than three orations in a low Mass,
he has to add two or four more, viz., make it five or seven, unless the
Ordinary has ordered an “oratio imperata pro defunctis,” in which
case this is the second-last oration, the “Fidelium” always taking the

last place.

The '‘Dies irae” is said in all High Masses of Requiem, and all low
Masses with one oration only. In low Masses with three or.uions it
may either be recited or omitted. 318

§ 7. MASS IN ANOTHER CHURCH (iN ECCLESIA AUENA)

The general rule is that the Mass should correspond with the Office
because the Holy Sacrifice is the crown and “fastigium” of the
“Divine Work.” However, since the calendar or directory of one
church may differ from that of another, and a priest may say Mass
in a strange diocese or in a church of religious whose calendar differs
from his own, certain rules have been laid down. The most incisive
one was that of iuly 9, 1895, ratified by Pope Leo XIII, 3 19 which was
received, in substance, into the rubrics of the New Missal. 320 The text
reads: “Each and every priest, secular or regular, who wishes to say
Mass in a church or public oratory, shall by all means celebrate the
Mass according to the calendar of the church in which he celebrates,
even if it be proper to religious, to the exclusion, however, of the rites
peculiar to the respective church or religious Order. This ruling ap-
plies also to semi-public oratories and to the principal chapels in
seminaries, colleges, convents, hospitals, prisons, and similar in-
stitutions. But if Votive or other Masses are permitted according
to the calendar of the aforesaid church, priests may say these Masses,

provided they observe the prescriptions of the rubrics and the de-
crees.”

This rubric excludes adaptation to peculiar rites. For instance, if a

,iW th ' a -W be said, pro-

31 * Rubrics of the Missal for Daily Masses.

310 S.R.C., Dec. Gen. (n. 3862).

3:0 Addittoncs et Vartationes. IV, 6.

MASS IN ANOTHER CHURCH 297

Benedictine wished to say Mass in a Dominican church, he would
. ave t0 conform himself to the Dominican Calendar, but would not
be allowed to say Mass according to the Dominican rite, which differs
somewhat from the Roman rite, used by the Benedictines. 321

Concerning oratories it may be observed that the private chapels of
cardinals and bishops are considered semi-public oratories, 322 and
therefore priests who say Mass there must conform themselves to the
calendar of the respective cardinal or bishop. In strictly private ora-
tories the celebrant must follow his own calendar. 323

Regulars who have governed a parish church habitually, or at least
for a long time, may use their own calendar in this church; but if they
have only temporary charge of an oratory, whether public or semi-
public, they have to follow the diocesan calendar. Thus regulars who
act as temporary chaplains of hospitals or schools must accommodate
themselves to the diocesan calendar, if this calendar is used in those

chapels. 324

Not only nuns (moniales), but also the Sisters of the Third Order
of St. Francis aggregated to any of the three male branches (Brown
Franciscans, Conventuals, Capuchins), are entitled to follow the
calendar of their respective Order. Therefore, not only priests of that
Order, but all others, secular and regular, must follow the calendar
of these semi-public oratories. 325 This holds with regard to all nuns
who say the full Office. 328 Therefore a priest, secular or regular,
who acts as a chaplain or confessor for a Dominican convent, must
follow the calendar of the Dominicans in saying Mass. 3- ‘ If a cathe-
dral church is entrusted to the care of religious who reside and hold
their choir service and other functions there, the religious must fol-
low the diocesan calendar when saying Mass in this church. 3-8

32 1 The same rule would hold for a priest saying Mass in the Milan Cathedral
(Ambrosian rite), where they have, however, a Roman Missal, at least in the chapel
of St. Charles.

322 Can. 239; Can. 349 allows cardinals and bishops to say Mass in any church ac-
cording to their own calendar.

323 The text only mentions public and semi-public oratories, bcncc private oratories
are excluded: see also S.R.C., Feb. ti, 19x0, ad 3 (n. 4248)-

334 S.R.C., /. ft; April 22, 1910 (n. 4 2 5 2 )-

325 S.R.C., April 15, 1904 (n. 4*32).

323 S.R.C., Jan. 14, 1898, ad IV (n. 397 2 )-

327 S.R.C., Feb. 12, 1909 (n. 4233).

328 S.R.C., March 20, 1915*

THE HOLY EUCHARIST

ARTICLE VIII

THE CHANGEABLE PARTS OF THE MASS

There are certain parts of the Mass formulary which change
according to the character or rank of a feast. Some, like the Gloria
and the Credo, are unchangeable as to their wording, but are either
said or omitted in accordance with the rubrics. The changeable parts
are: the Introit, the Gloria, the orations (commemorations), the
Epistle, the Gradual, the Tract, the Sequence, the Gospel, the Offer-
tory, the Secreta, the Preface, the Communicantes, the Communio
and Postcommunio, the Ite Missa est, and the Last Gospel. Some of
these undergo only slight changes, while others are surrounded by a
more or less complicated apparatus.

i. The Introit varies according to the feast, but usually consists of
an antiphon and a versicle with the “Gloria Patri,” etc. After the anti-
phon two “Alleluias’' are added during Easter tide. Otherwise no Al-
leluia is said, unless the formulary of the Mass expressly contains
such an addition. The Gloria Patri” is omitted from Passion Sun-
day to Holy Thursday, inclusively. 329 The whole Introit is omitted
on Holy Saturday and the Vigil of Pentecost, when the Litany of All
Saints is recited, because this takes the place of the Introit. But the
Missal has an Introit for the Vigil of Pentecost for low Masses, in
which the prophecies, prayers, and litany are not said. 330

In this connection it may be added that the psalm “Judica” is
omitted during Passion tide and in Requiems. The reason for this
omission is not obvious. 331

2. The Gloria* is said on all Sundays which have no purple color,
on all Feast days, on Ferial days on which a “Gloria’-Sunday
Mass must be resumed, in Solemn (not purple) Votive Masses, and

Mass on Saturdays.

is *"*7 !° r L™ ss ‘ on lS l ^ at doxology savors of joy and hence

?,° rr g ^ Sad days oE ?* Passbn: ■Hulhofcr, /• c l, 49i .

... °° H- 1 ? Saturday.

susecsis that sinrr rb ? ******* rc wn of 4 Judica" having a cheerful tone, and

Christ's vicarious suffering* 3 7 V prcS!CS individual guilt and sorrow, the idea of
into insitrnilkance The m r ° 1 1C P°° r *ouls’ expiation makes our sorrow dwindle

Patri" drew the psalm svu°h u.TfcUckucT^ p S) ^ ° miiSion ° f ** ‘’ G1 ° ria

299

THE CHANGEABLE PARTS OF THE MASS

3. Epistle and Gospel are always said according to the formulary
of the Mass, cither of the proprium or the commune Sanctorum .

4. Each Mass has its Gradual, either proper or common. * lutside
Easter tide and the Scptuagesima-Lenten season it consists of some
verses, followed by two Alleluias and a verse which ends with an-
other Alleluia. Vigil Masses during the seasons just mentioned have
no Alleluias or verse attached. From Septuagesima Sunday to Easter
exclusive, the Gradual is followed by the Tract us, which takes the
place of the three Alleluias and verse. This Tractus is omitted from
Monday after Septuagesima to Tuesday after Quinquagesima on
week days when the Mass of the Sunday is resumed, but the Gradual
is said. 332 Vigil Masses, too, have only the Gradual, but neither
Tractus nor Alleluia, outside Easter tide. The Gradual of the Easter
season commences with two Alleluias, is followed by one verse and
another Alleluia, and another verse and a final Alleluia, when the
Mass de tempore or that of a Feast is said. The Rogation Mass has
only one Alleluia and one verse.

5. The Sequence is said only in five Masses, namely, on Easter,
Pentecost, Corpus Christi, the feast of the Seven 1 )olors of the Blessed
Virgin Mary, and the Requiem. The Sequence must be said on
Easter (“Victimae paschali”) and on Pentecost (“Veni, Sancte
Spirit us”), and every day during the Octaves of these feasts in all
the Masses. The Sequence of Corpus Christi (“Lauda Sion’’) must
be said in all the Masses of the feast itself and in all High Masses
sung during its Octave, if the Mass of the Octave is said. It must
be said also in all the Masses on the Octave Day. But in low Masses
of the Octave it may be said or omitted “ad libitum.”

6. The Credo is to be sung or recited on the following days;

a) On all Sundays and also on week days when the Office is of
the Sunday, 333 the Vigil of Epiphany being equal to a minor Sunday.

b) On all feasts of our Lord (to which also belongs the Dedica-
tion of a church), the Bl. Virgin Mary, the Angels, St. loseph,
the Apostles, the Evangelists, Doctors of the Church, St. Mary
Magdalen, All Saints, and their octaves, provided the feast is cele-
brated as of the First Class. If any of these feasts is celebrated as of

3 ^ 2 Rubric a in Dam . in Septuagesima.

333 This occurs when a Sunday va uIJ be omitted.

3 00

THE HOLY EUCHARIST

the Second Class, the Credo is inserted only on the feast day it-
self. 334

c) On the patron feast of the place, or of the religious Order or
congregation; also on the titular feast of a church, chapel, or altar;
and on that of the founder of an Order or congregation.

d) On the feast of a Saint whose body or an important relic is
preserved there. This rule also holds with regard to the feast of the
Holv Relics 335

e) In Solemn Votive Masses (pro causa gravi et publica simul)
celebrated as High Masses; in the Mass of the Sacred Heart on die
First Friday, whether sung or read; also in the Mass of a Second
or Third Class feast when transferred to a Sunday as to its external
solemnity.

7. With regard to the fifteen prefaces, the rules are stated in the
Missal before each Preface; the general rubrics are laid down in a
special title: 330

a) If the Mass has a proper preface, this is to be taken.

b) If no proper preface is assigned, the preface is determined by
the first commemoration of the Mass, if it has a proper Preface. Thus
when a Mass is said of a feast that has no proper preface, and a
commemoration is to be made not only of a simplified feast, but
also of a Major Ferial Day, which has its own proper preface, the

preface of the simplified feast must be said, as of the commemora-
tion first occurring.

c) On the Sundays within the Octaves of Christmas, Epiphany,
Ascension, and Corpus Christ! the preface is of the feast — not of
the Blessed Trinity. On other Sundays, viz., on all Sundays of the
year with the exceptions just mentioned, the Preface de tempore is
said. Lem, Passion, Easter, and Pentecost have their own prefaces.
On the other Sundays the preface of the Blessed Trinity is taken,
un css a east which has a proper preface is fixed on one of these

un ays, or instance^ the feast of Christ the King on the last Sunday
of October. °

334 Additions* ct Vartationes* VI I 2* / _ _ *

.™, 5 he”r.“ycf *■« 'f w* b«d. f„ rc .

301

THE CHANGEABLE PARTS OF THE MASS

(1) During the Octave of a First Class feast with a proper preface,
this preface is said even if a feast occurs, provided the latter has no
proper preface. If several Octaves occur, each of which has its own
proper preface, while the Mass to be said has no proper preface, the
preface proper to the nobler octave is to be said. Whenever the Mass
of a Ferial Day is to be said during an Octave, if a commemoration
is made of the Octave, the preface of the Octave must be said; but
if no commemoration of the Octave is made (as when two Conven-
tual Masses are celebrated), the preface of the season or common
preface is said. The preface of the Blessed Virgin, however, is never

said in a Ferial Mass in Advent.

, ) The Praefatio communis is said on all week days either ferial,
or votive Masses or of a Saint, provided no octave with proper preface
occurs. This holds also with regard to Masses celebrated in the
presence of, but not of, the Blessed Sacrament.

f) In all “Black” Masses the preface proper to Requiems must be

said. 337

In the Missal the Easter preface has three variations: “in hac
potissimum nocte,” which is used only on Holy Saturday, because the
service is now anticipated and set for the morning, whilst formerly
the solemn liturgical function was held during the night (panu-
chia) ; “in hac potissimum die” is said from Easter Sunday to the
foliowing Saturday; “in hoc potissimum” during the rest of the
paschal season.

8. Communicantes, which is proper to five Octaves, viz „ those of
Christmas, Epiphany, Easter, the Ascension, and Pentecost, must be
said during those Octaves, even if a feast with a proper preface (for
instance, of the B. V. Mary during the Octave of the Ascension)
should occur. The beginning of the Communicantes on Christmas
and Easter differs slightly. In the first Mass of Christmas, even when
said in daylight, the phrase “et noctem sacratissimam” is used, which
also occurs on Holy Saturday.

Two changes are noticeable in the " Hanc igitur oblation em” for
Easter and Pentecost and during their respective Octaves. They are
an appropriate reminiscence of the baptism of the catechumens,
which took place on these days.

837 S.R.C-, April 9, 1919 (A, Ap » S XI, 190).

302

I fc

I I

i f i

♦ I r

if] |

, , *

I l h

THE HOLY EUCHARIST

o. Concerning the Last Gospel the latest rules are: 338 In every
Mass in which a commemoration is made of a Sunday, Major Ferial
Day, Vigil, the Octave of Epiphany, or a day within the Octaves of
Easter or Pentecost, the Gospel of these respective days shall be said
as the Last Gospel. If a Ferial Day and a Vigil, or two Vigils, occur
on the same day, the Gospel of the office first commemorated should
be read in the Mass as the Last Gospel. If there is no Gospel of a
Sunday, Ferial Day, Vigil, or Octave to be read at the end of the
Mass, the Gospel of the Office first commemorated must be said,
if it is a proper Gospel.

If the Gospel of the Sunday, Vigil, or Feast commemorated—
although only in its beginning — is the same as that of the Mass, it is
not read at the end of the Mass. The Gospel of the Fourth Sunday
in Advent, when it falls on the Vigil of Christmas, is not read as a
Last Gospel; nor is the Gospel of the Sunday occurring from Jan.
2 to Jan. 4, When a commemoration is made of a Sunday Mass re-
sumed for the first time during the week, the Gospel of the Mass
of the Sunday is not read at the end.

With regard to the change from he missa est to Benedicamus
there is fortunately a rule without exceptions, viz., if the Gloria is
said, the “Ite Missa est" must be taken; if no Gloria, the “Benedica-
mus.”

8. OFLVriONES — COMMEMORATIONES

There are two intricately worded tides in the Missal which deal
with commemorations and oration s:'^ The former are those pray-
ers which are commemorated in the Office, according to the di-
rectory (calendar) proper to each church or public or semi-public,
oratory. Excepted are the suffrage (a cunctis) and the commemora-
tion of the Holy Cross during Easter tide. For instance, if a simple
feast, say of a martyr, is commemorated on a double rite feast day,
say of a confessor, the prayer of the simple feast is said immediately
a ter t e prayer of the confessor saint. Orations are those prayers (col-
leas, sccretae, postcommunio) which are (a) of the feast day or
ferial, always to be said in the first place if the Mass is that of the

»• Add. ct PW;<r a nd VL ^ U,C QCCrCC ot A P rd 22

THE CHANGEABLE PARTS OF THE MASS

303

feast; (b ; or to be added according to the general rules for the
respective seasons; or (c) to be added on a consecration or ordina-
tion or anniversary day; or id) commanded by the local Ordinary
(imperata) ; or (e) to be added when the Blessed Sacrament is
exposed; or (f) the oration for the dead.

a) When the Ordo says commemoration of the simple feast only
at Lauds, the commemoration is not inserted in the Mass. On the
other hand, on Vigils, though no commemoration is made at Lauds,
the Mass has the commemoration of the Vigil. Thus also on the
Rogation Days. This rule, however, is upset by the other: if two
or more Masses are said besides the Conventional Mass. For in
this case no commemoration is made of the other. Take, for exam-
ple, the feast of St. Thomas Aquinas. If two Masses are celebrated
on that day, and the Mass of the Saint is sung, there is no com-
memoration of the Feria, nor is there any commemoration of St.
Thomas in the ferial Mass (even though this be only a low Mass).
But the Vigils of Pentecost and Palm Sunday never have more than
the oration of the day itself. Neither is a common Octave com-
memorated on a feast of the First or Second Class occurring during
such an Octave.

Of the five kinds of oration mentioned above, nothing need be
said of the first one, viz., that of the day itself. From the double
rite on (inch), this is the only one said, as a rule, that is, if no excep-
tion be mentioned according to what is stated under c — e.

b; All Masses of a semi-double and simple rite, 340 except during
Passion Week and the seasons of Easter and Pentecost, two orations
are added to the prayer of the day. Provided no other feast or com-
memoration occurs, these two prayers are as follows:
aa) From the beginning of Advent to Feb. 2, inclusive, the second
oration is of the B. V. Mary, “Deus qui de beatae,” or “Deus, qui
salutis,” and the third “Contra pcrsecutores ecclesiae” or “Pro papa.”
bb) From Feb. 3rd to the Tuesday before Ash Wednesday, from
the first Sunday after Pentecost to the Saturday before the first Sun-
day in Advent, the second oration is “A cunctis”; the third ad
libitum.

cc) From Ash Wednesday to the Saturday before Passion Sun-

340 For CXS.B, also the ^memoriae.”

THE HOLY EUCHARIST

3°4

day, the second oration is ,l A cunctis, the third, Omnipotens, From
Passion Sunday to Wednesday of Holy Week only one oration is

added,

del) From Low Sunday to the Friday after the Octave of the As-
cension, the second oration is “Concede” (B.V.M.); the third “Con-
tra persecutores ecclesiae” or “Pro papa.”
ee) During the Octaves of Easter and Pentecost two prayers are
said, one of the day, the other of the “Ecclesiae” or “Pro papa,” al-
ternately. During other Octaves two prayers are added : the first De
Beata; the third “Ecclesiae” or “Pro papa.”

c) On the day of the consecration of a bishop and on ordination
days the prayer proper taken from the Votive Mass is added to the
first oration, under one conclusion. ( )n the anniversary of his own
ordination to the priesthood, to be reckoned from a fixed day of the
month, every priest may add, in all Masses except those of Requiem,
the Prayer “Pro scipso Sacerdote,” found among the “Orationes Di-
versae” (n. 20), after the prayers prescribed by the rubrics, but be-
fore all Collects and Votive Prayers. This is a concession, not an
obligation. This prayer may not be added on the Vigil of Christmas,
or of Pentecost, nor on Palm Sunday or a feast of the First Class;
but in all these cases it may be added on the next following free day.

d) The prayers prescribed by the local Ordinary (“imperatae’

to be recited by all, seculars and regulars, shall never be more than

two. They shall never be added under one conclusion to the prayer

of the Mass, but shall be placed after all the prayers prescribed by

the rubrics or in place of the third prayer of the Season, when this is

ad libitum. If two collects are prescribed, and one of them is said,

the other must also be said. If the prayer “Ecclesiae” or “Pro papa”

is prescribed by the Ordinary, on days on which either is prescribed

by the rubrics, the saying of one prayer fulfills the twofold obliga-
tion.

Those collects which are prescribed without qualification ’modo
ordinario) must be omitted, whether the Mass of the day is cele-

rate _ or a commemoration made, on the following days:

1. Feasts of the First and Second Class;

2. Major Sundays, unless the first of them takes the place of
the prayer ad libitum ;

THE CHANGEABLE PARTS OF THE MASS

305

3. Privileged Ferial Days, Vigils, and Octaves;

4. In Solemn Votive Masses, and in Masses which participate in
their privileges;

5. Whenever four prayers are prescribed by the rubrics.

If the collect is prescribed for an important object (pro re gravi),
it shall be omitted only on the Vigils oi Christmas and Pentecost,
Palm Sunday, and Feasts of the First Class. If the collect is prescribed
even for feasts of the First C -lass (pro re gravi, etiam in festis primae
classis), it shall nevertheless be omitted on Christmas, Epiphany,
Holy 'I hursday, Holy Saturday, Easter Sunday, Ascension, Pentecost,
Trinity Sunday, and Corpus Christi.

If prescribed by the Ordinary, the collect for the dead, which
may be said in all ordinary Requiem Masses of three prayers at any
time, shall be omitted in Masses which are not of Requiem during
the Easter season and in all Masses which are celebrated, or in
which a commemoration is made, of a feast of double or semi-double
rite.

e) ( 'oncerning the oration of the Blessed Sacrament, the S. Con-
gregation has issued two decrees, 341 the substance of which is as
follows: This oration must be added at all Masses, whether High

or low, at the altar of exposition or on side altars in the following
cases :

1. During the exposition for the Forty Hours’ Devotion;

2. When the Blessed Sacrament is exposed for a public cause and
for some time outside other sacred functions;

3. When the Blessed Sacrament is to be exposed immediately after
Mass for a public cause.

This oration is said after the commemorations prescribed by the
rubrics, but before the imperatae; but if a Solemn Votive Mass of
the Blessed Sacrament is impeded, the oration of the Blessed Sacra-
ment is added to the first oration, under one conclusion. The ora-
tion of the Blessed Sacrament is substituted for an impeded Votive
Mass oi the same mystery. The oration of the Blessed Sacrament
must be omitted on the feasts of the Passion, the Holy Cross, the
Holy Redeemer, the Sacred Heart, and the Precious Blood; also
when Requiem Masses are said.

341 April 27, 1927; Jan. 1 1, 1928 {A. Ap . S., XIX, 192 f.; XX, 90 f,).

THE HOLY EUCHARIST

306

f) The oration Fidclium (for the dead) is to be added in all
private M asses as the second-last prayer on the first free day of every
month, except during Advent, Lent, Easter tide, and in November,
provided these Masses are not for the dead. It is also to be said on
Monday of every week, except in Lent and during the Easter season,
provided the Mass is a private one (not a Black Mass) and the day is
not impeded by a Vigil or Mass of the preceding Sunday. 31 -

The oration ad libitum is to some extent a misnomer.

aa) In private Masses and in High Masses said in churches where
there is no chapter or community, the choice is left to the celebrant.
Where there is a chapter or community, for instance, of religious,
the superior assigns the prayer. It may also take the place of the
im perata,

bb) The oration ad libitum may be taken from any of the “ora-
tiones diver sae," which are not for the dead, or from any Mass
formulary that admits of a Votive Mass, not identical with the sub-
ject of a commemoration already made. 313

The order in which these orations and commemorations must be
recited is the following:

a) In every Mass of at least double rite, the prayer of the Office
of the day is said first, then the “oratio imperata,” if prescribed by
the local Ordinary, but each under a separate conclusion.

b) If there are two “imperatae,” the first prayer is that which has

a mystery for its object, for instance, the Blessed Trinity. If the

prayers are of Saints, then the order of the Litany of All Saints

determines the succession of prayers, viz., the B. V. Mary, the Angels,

St. John the Baptist, St. Joseph, the Aposdes, Martyrs, Confessors

who were Pontiffs, Confessors who were not Pontiffs, Virgins,
Widows.

c) In Masses of a semi-double or lower rite, the orations prescribed

by the rubrics for the respective season are to be said after the first

pra>er o t e Office of the day, then the imperatae, then those ad
libitum — but not more than seven in all.

- naa. ct v anal., HI, 3.

may not be that “pro cong nL l ^ ^ CU ” ct “ ’ ” prescribed, the oration “ad libitum’
S.R.C., Feb (n - 8 of thc ° rationcs D,vcrsac)

3°7

DEFECTS IN THE CELEBRATION OF MASS

d) The oration “Fidelium” (for thc dead), always takes the

second-last place. 311

ARTICLE IX

DEFECTS AND MISTAKES IN THE CELEBRATION OF MASS

The Missal contains a chapter, “De defectibus in celebratione
Missarum occurrentibus,” which is divided into ten sections. The
main defects therein described may be distributed into four sec-
tions: general rules, defects with regard to the matter, or the form,
or the minister (ministry) of the Mass.

§ I. GENERAL RULES

Some defects are substantial, others are accidental. Substantial de-
fects affect the validity of the Holy Sacrifice; accidental defects vio-
late the right order, impair completeness and reverence, but leave
the substance intact. These two classes of defects may be either fore-
seen or not foreseen by the celebrant. Substantial defects, if foreseen,
must be avoided, otherwise Mass may not be said. Unforeseen defects
must be dealt with singly. Foreseen accidental defects which cannot
be removed before Mass, prevent the priest from saying Mass if
there is no obligation to do so and no scandal to be feared. 345
Accidental mistakes which occur during Mass i not foreseen ) should
be corrected if it can be done without scandal, and the succession
of the parts permits. Thus, if the priest should have forgotten to
pour water into the chalice, he may do so up to the Consecration.

1 1 he has forgotten a commemoration, he may supply it at the Secreta.
But a forgotten Gloria or Credo or Communicantes should not be
supplied; neither omitted genuflections or inclinations.

The authors 540 lay down some general rules instructing the priest
how to deal with defects that occur during Mass:

i. He should not trouble himself about them, but judiciously pro-
ceed, and, if they happened through his own fault, be sorry for them.

144 Add. ct Variat., VI, 5, 6.

340 Veneroni, l. c., Ill, p. 69 f.

31 ® Veneroni, l. c., Ill, p. 70 £.

Tin- HOLY EUCHARIST

308

2. If he does not remember whether or not he has said or done
something, he should go right on without repeating the respective
word or act. 3147

3. Where difficulty or perplexity arises, the less dangerous course
should always be followed. The main danger lies in preventing the
completion of the Holy Sacrifice; hence every possible means should
be employed to complete the sacrifice. Defects such as breaking the
fast must be treated according as they occur before or after the Con-
secration. 3 ^

§2. DEFECTS CONCERNING THE MATTER OF THE HOLY SACRIFICE

What is valid matter for the Holy Sacrifice has already been stated.
1. Concerning the bread the following rules are to be observed:

a) If the celebrant becomes aware that unfit bread has been sup-
plied, the right kind of bread must be placed on the paten, and if
the “Suscipc sancta Pater” has already been pronounced, the celebrant

must, at least mentally, repeat this prayer, and may then proceed
where he left off.

b) If the defect is not noticed until after the Consecration, the
priest must take valid altar-bread, repeat the “Suscipc” at least men-
tally, recite the Pridie quam” and the formula of Consecration,

Hoc est enim Corpus meum,’ but no other intermediary prayer,
nor repeat the Elevation, I he invalidly consecrated bread must be
consumed by the priest after the Precious Blood, or it may be con-
sumed by another or preserved until entirely corrupt, and then
urncc . Should the priest have swallowed the invalidly consecrated

Host he must nevertheless take the validly consecrated Host before
the Precious Blood. 34 **

c t c priest notices the defective bread after consuming the
■ recto us j 00 , ic must take valid bread and wine mixed with a

„ V 7 s ° | V,ltcr * rc P eat the Offertory for both species, at least
, f C [V' y ' s;1 > Mhc words “Qui pridie.” etc., and repeat both formulas

or anv'T'' 00 " 7 " ** breild and winc - Thcn without Elevation
any other words or ceremonies, he should consume both species.

Si7 De Dejtctibtu, V,‘j.

84 ” s. Thomas, Summa Thai in „ «. ,

840 De Delect, bu,, III, 5 . ’ m ‘ * 8 *’ art - 6 - ad a.

defects in the celebration op mass

The reason for these rules lies in the necessity of completing the
Sacrifice, which prevails even against the ecclesiastical law of the

fust.® 60

d) should the validly consecrated Host disappear by accident,
the priest must take another altar-bread and, having made at least a
mental offering, commence with the words: “qui pridie” and conse-
crate this one species, 861

The particles to be consecrated must be on the altar before the
Offertory; if placed there after the “Suscipc, sanctc Pater,” the words
of the latter prayer must be repeated at least mentally. 382

2. With regard to the wine the following rules must be observed: 388

a) If an invalidating defect is noticed before the Consecration of
the dial ice, the priest puts valid wine, with a few drops of water,
into the chalice and, having made at least a mental offering (“Offcr-
imus tibi"), consecrates it with the words, “Simili modo,” etc.

b) If the defect is noticed after the Consecration of the chalice,
the priest puts the invalidly consecrated substance into a glass or
saucer, takes valid matter, and consecrates it as described above. The
defective wine may be consumed together with the last ablution or
poured into the sacrarium.

c) If the defect is noticed after Com nutnton with one or both
species, the priest should take another altar-bread and valid wine
and consecrate both species, a i ter having made at least a mental
act of Offertory. However, in case be says Mass in a public place,
where several persons assist, he may consecrate only the winc (mixed
with a few drops of water) and immediately consume it, finishing
the Mass.

d) If the priest forgot to pour water into the chalice, he should
do so later, provided he is absolutely certain of the fact and becomes
aware of his mistake before the Consecration. He should never pour
water into the chalice after the Consecration, because the water is

not essential for valid consecration.

c I finally, if valid matter (cither bread or wine) cannot be had \

880 Ibid., n. 6.

881 Ibid., n. 7: "venco aut miraculo vcl ab aliquo animal i accepta.”

*52 j n casc (J f lirscnl necessity, for instance, a sudden sick-c ill, a particle of the lar^e
Host may be used, if no smaller particles arc at hand. Vcttcroni, t. c., Ill, p. 7 $.

sr>:i l)t Dcfectihutf IV,

3io

THE HOLY EUCHARIST

and this becomes certain before Consecration, the priest is not allowed
to proceed any farther. If the defect is noticed after the Consecration
of one (valid) species and the other (invalid) species cannot be sup-
planted by a valid one, the priest should continue the Mass with the
validly consecrated matter, but omit all words and signs which per-
tain to the deficient species. If valid matter may be obtained by wait-
ing a little while (“aliquamdiu”), the priest should try to obtain it
in order not to leave the sacrifice incomplete.

§ 3. DEFECTS OF FORM 354

The substantial form of the Holy Sacrifice are the words of Con-
secration, pronounced over the bread and wine. These words must
be uttered without curtailment, addition, interpolation or ejacu-
lation, so that the meaning is fully expressed. A change that pre-
serves the significance of the words may be grievously sinful, but
does not affect validity. If the priest does not remember having pro-
nounced the words, he should not be disturbed. If he is absolutely
certain of the omission, however, he must unconditionally repeat
the words omitted and continue where he left off. In case of positive
doubt, a repetition with a tacit condition is the rule. But omitted

words which do not touch the essence of the sacrifice should not be
repeated.

§ 4 < DEFECTS DURING THE CELEBRATION OF THE MASS

• ru ^ r ’ c r s ment ion a number of accidents that may happen dur-
ing e w ill only mention those of more likely occurrence,

referring the reader to n. X of the " De Defectibus”

1. In case the celebrant should suddenly become ill or die after
die Consecratmn of the bread, or after that of both species, another

LsTlefTnff t? ", 0 ' fa5tln «> should “ntinue the Mass where the

supplying priest should give half of the sacred Host to the sick
priest and consume the other half himself.

Consecration" else drops into the chalice before

Consecrat on the priest should pour the contents into a decent

4 De Defccnbus, V.

DEFECTS IN THE CELEBRATION OF MASS

3 ”

place (bowl) and take fresh wine and water, repeat the offering
prayer and continue. If this happens after Consecration, the celebrant
— 1 nless he cannot swallow it without nausea — takes the noxious
object out of the chalice, cleanses it with wine, and, after the Mass
burns it and throws the residue into the sacrarium.

3. If the consecrated particle which was dropped into the chalice
at the breaking of the Host remains at the bottom of the chalice,
the priest shall bring it to the edge of the chalice with the finger
and consume it. He may also pour wine into the chalice and thus
bring the particle to his lips.

4. A broken or i ractured altar-bread should never be used except
in case of necessity. It the fracture is noticed before Consecration,
another host must be obtained; if noticed after Consecration, nothing
is to be done.

5. If the consecrated I lost happens to drop into the chalice, for
instance, on account of cold fingers, the priest should continue as
usual if he can save a dry particle. If the entire Host is moistened, he
should also continue, but omit the signs over the Host, and com-
municate in one act, saying: “Corpus et Sanguis Domini nostri,” etc.

6. If a drop of the Precious Blood falls to the floor or on the linen
cloth, the priest should take it up with his tongue, then erase the
spot and cleanse it thoroughly. The water used for cleansing is to
be thrown into the sacrarium. If the whole contents of the chalice
are spilled so that no drops are left in it, wine and water must again
be consecrated, beginning at the words: “Simili modo,” after having
made at least a mental act of offering.

7. If the sacred Host should drop to the ground or outside the
linen cloths on the altar, the place must be caref ully washed and the
ablution poured into the sacrarium. If this would attract too much
attention or create surprise on the part of the people, the priest may
place a purificator on the spot and then wash the place after Mass.

Concerning the defects of intention and spiritual and bodily dis-
position in the minister, enough has been said above.

Chapter II

THE HOLY EUCHARIST AS COMMUNION

Holy Communion forms an integral part of the Sacrifice which
the priest offers in the name of the Church, as mediator between God
and the people. Therefore, the people are co-offerers with the priest
and should receive communion together with him. This was the
custom in apostolic times, 1 and it continued to the end of the fourth
century, when the pristine fervor began to relax. 2

Whether daily Communion was in universal vogue among the
early Christians appears somewhat doubtful. 3 On certain days there
was no full liturgical service, on other days both sacrifice and Com-
munion were held. But Communion at home was a frequent custom
in the time of persecution, and was afterwards maintained among
the solitaries and in monasteries where there were no priests. 4 The

faithful were allowed to take the Sacred Host home with them in a
napkin/

Communion under both species (bread and wine) was usual un-
t a out t e twelfth century, and in papal Masses up to the fifteenth
century. The Council of Constance first decided (against the Hus-
sites) that Communion under one species was sufficient for those
who were not celebrating the Holy Sacrifice. 7

Rl ™?» < V hild 7 received ** s ^red Host dipped in the Precious
■ irst Communion was administered with great pomp by the

CU|

uiry$q Horn, in Ephcs ,, 3, n 4 ------

Actus Aposiolorttm, 1923 p ' .' 30, 1)111 not at Ant ‘ och or Corinth; sc c Camerlynk,
I ^chc S n c -McC[ U rc. /. c! p. 249.

St. B»il, Ep - ^ Thalhofer, / c It , fl _

'OrdoRornamisXV.tLte. * 1 2 * 7 *

Scssio XIII, June i Tjrp / pi

Trid., Sew, XXr. cc. Enchiridion, cd. 1922,

3 Qrdo Romani, s I, n ^ *' nn ‘

n. 626); Cone.

3t2

COMMUNION

3 X 3

pope after the neophytes had been initiated during the long cere-
monies held at the Lateran Baptistery, which did not end until day-
break. 1 ’

The form of administration was about as follows: The priest said:
“The body of Christ” and “the blood of Christ," to which the com-
municant answered, “Amen." In this form it was a statement of
what was given and an act of faith on the part of the recipient. Our
present words are the result of a gradual expansion of the ancient
form into a prayer. In Gregory I’s time it had already become:
“Corpus D.N.I.C. conservet animam tuam” The answer “Amen”
had dropped out, except in Ordination Masses. 10

Formerly Communion was distributed only during Mass (intra
Missam), a custom which lasted until the late Middle Ages, 11 but is
now greatly modified, as may be seen from what follows.

§ I. THE MINISTER OF HOLY COMMUNION (CAN. 845 FF.)

The ordinary minister of Holy Communion is the priest; the
extraordinary minister may be a deacon, if the local Ordinary or
pastor grants him permission. This permission should be given for
a grave reason, and may be lawfully presumed in case of necessity.
Any priest may distribute Holy Communion during Mass, and, if
he celebrates privately, also immediately before and after Mass, with
due regard to the regulations for private oratories laid down in can.
869. Even outside of Mass every priest enjoys the same right, pro-
vided he has at least the presumed permission of the rector of the
church if he is a stranger. Can. 869 reads: Holy Communion may be
distributed wherever Mass may be said, even in private oratories,
unless the local Ordinary should forbid it in some particular case for
just reasons. A difficulty arises from the phrase, “private celebration
of Mass. As far as we are aware, no authentic definition of this phrase
has ever been issued. We are, therefore, entitled to our own opinion,
which briefly is this: A private Mass is one which is neither solemnly

0 Duchcsne-McClurc, l. c., p. 315.

10 Fortcscue, /. c p. 375 £, St. Cyril of Jerusalem describes the manner of holding
out the hands for receiving the Body of Christ; Catech. My stag., 5, n. 2t (cd. Rauschcn,

P- 76 f.)-

11 Thalhofcr, 1 . e., p. 286; the passage quoted by him from the Fit, Rom. is no
longer there.

THE HOLY EUCHARIST

3*4

nor officially celebrated; 12 therefore, Holy Communion may be dis-
tributed during, but not immediately before or after, a solemn or offi-
cial (conventual or parochial) Mass.

Any priest may take Holy Communion privately to the sick, pro-
vided he has the (at least presumed » permission of the priest who
is the custodian of the Blessed Sacrament. W hen Holy Communion
is brought privately to the sick, care should be taken that due rever-
ence and respect is rendered to the august Sacrament, according to
the rules prescribed by the Apostolic See. To bring Holy Communion
as Viaticum to the sick, either publicly or privately, is a right which
belongs to the pastor. It is a strictly parochial right and must be
respected by all priests, including exempt religious or religious acting
as missionaries. Cathedral canons are obliged to administer the last
rites to their dying bishop.

Every priest shall distribute Holy Communion according to his
particular rite, either in unleavened or in leavened bread. But in case
of necessity, when no priest of the respective rite is present, a priest
of the Oriental rite, who would otherwise use leavened bread, may
administer the Holy Eucharist in unleavened bread, and, conversely,
a priest of the Latin rite, who would ordinarily use unleavened bread,
may give Holy Communion in leavened bread; but each must ob-
serve the rubrics of his own rite. Holy Communion may be distrib-
uted under the species of bread only.

§ 2. THE RECIPIENT OF HOLY COMMUNION (CAN. 853-866)

Every baptized person not excluded by the Canon Law may and
must be admitted to Holy Communion. But it should not be given

l ° a a rCn ^ reason °f their tender age, are unable to know
ui 15 acrament. To children who are in danger of death

\ ommumon may and must be administered, provided they are
able to distinguish the Holy Eueharist from common bread, and to

, "V revcrentl y- This means that they should be able to grasp at
red orirr Sf?*? T° n “^ying that mystery, namely, the

of death, a ftdler knowledge ^ NT *** *****

g 1 Christian doctrine and a more care-

See our Commentary, Vo!. IV, p , 2 , 5 f N -

cccssity may rule otherwise.

COMMUNION

3 5

ful preparation are justly demanded, so that they may, as far as
they are capable, know at least the truths which are absolutely neces-
sary for salvation and approach the Holy Eucharist devoutly, accord-
ing to the capacity of their age.

The Holy Eucharist may not be given to such as are notoriously
unworthy, e.g., the excommunicated, interdicted, and notoriously
infamous, unless they show signs of repentance and amendment and
have repaired the scandal publicly given. Occult sinners, if they ask
secretly and the priest knows they have not amended, should be re-
fused the Bl. Sacrament; but not if they ask for it publicly and can-
not be passed over without scandal. No one who is conscious of a
mortal sin, no matter how sorry or contrite he may feel, is allowed
to receive Holy Communion without having previously gone to con-
fession. In case of urgent necessity, when no suitable confessor is
available, such a sinner must make an act of perfect contrition before
approaching the Sacred Table.

One who has not fasted since midnight cannot be admitted to
Holy Communion unless he is in danger of death or it is necessary
to prevent irreverence towards the Bl, Sacrament. This law is purely
ecclesiastical, but it is very ancient and has always been rigorously
enforced by the Church. The Pope alone can dispense from it. A
sic\ person who has been in bed for a month without certain hope
of speedy recovery, may, if the confessor prudently advises, receive
the Holy Eucharist once or twice a week, even though he has taken
medicine or some nourishment in the form of a drink. The phrase
“per modum potus” includes broth, coffee, or any liquid food mixed
with something solid, as, for instance, wheat-meal or ground toast,
provided the liquid form remains. Whether an egg-nog would be
allowed seems doubtful, although in case of great weakness we
should not hesitate to permit it.

Every Catholic of either sex who has reached the age of discretion
(/.<?., attained the use of reason ) must receive the Holy Eucharist
at least once a year, during 'Easter time, unless his parish priest, for
a reasonable cause, advises him to abstain from it for a time. The
time for receiving the Easter Communion extends from i’alm Sun-
day to Low Sunday; but the local Ordinaries may prolong the time
for all the faithful of their diocese from Laetarc Sunday to Trinity

THE HOLY EUCHARIST

316

Sunday, both inclusive, provided circumstances of persons and place
justify such a prolongation. It is advisable for the faithful (there*
fore, no longer a strict command ) to receive the Easter Communion
in their own parish church; if they have received it in another church,
they should notify their pastor of the fact. The precept of receiving
the Easter Communion obliges even after the lapse of the prescribed
term, and should, therefore, be complied with as soon as possible;
hence, one may not wait until next Easter if he has neglected this
duty. Those who are in charge of boys or girls not yet of age, are
obliged to see to it that they comply with their Easter duty. The
precept of receiving Easter Communion is not complied with by a
sacrilegious Communion. It is becoming that, on Holy Thursday,
all the clergy, even the priests who refrain from saying Mass on
that dav, receive Communion at the solemn or conventual Mass.

All the faithful are exhorted to receive Holy Communion fre-
quendy, nay, daily, provided they are not positively conscious of
mortal sin and have the right disposition. But compulsion or human
respect should be avoided.

When there is danger of death, no matter from what cause, the
faithful are obliged to receive Holy Communion. Although they have
already received Holy Communion on the same day, they should be
strongly advised to receive it again when the crisis sets in. It is law-
ful and becoming to administer the Viaticum several times on differ-
ent days, as long as the danger lasts, according to the prudent judg-
ment of the confessor, i he Holy Viaticum should not be too long
deferred, and those in charge of souls should take care that the sick
receive it while conscious.

Holy Communion, even for devotion s sake, may be distributed
to the faithful of any rite in the species consecrated in any rite; but
they should be advised to receive the Easter Communion in their

own rite. The Holy \ iaticum should, except in case of necessity, be
received by the dying in their own rite.

§ 3. TIME AND PLACE FOR DISTRIBUTING HOLY COMMUNION

(can. 867-869)

The Holy Eucharist may be distributed on every day of the year.

COMMUNION

3 17

But on Good Friday, the Viaticum only may be administered to the
sick. On Holy Saturday, Communion may be distributed only at
or immediately after the (solemn) Mass. Communion may be dis-
tributed only at hours when Mass may be said, unless there are good
reasons for deviating from this rule. But the Viaticum may be ad-
ministered at any hour of the day or night.

A remark prompted by an inquiry may not be amiss. May the
celebrant distribute Holy Communion on Holy Saturday to sick
persons in a religious house or hospital? The answer should, we
believe, be in the affirmative, provided the words “continuo ac statim”
are duly observed. For both taken together imply that the Mass
and the distribution of Holy Communion form one uninterrupted

act.

A priest saying Mass is not allowed to distribute Holy Communion
to persons who are so far removed from the altar that he himself
would lose sight of the latter.

§4. THE MANNER OF DISTRIBUTING HOLY COMMUNION

The Roman Ritual (tit. IV), having exhorted the pastor to handle
the Holy Eucharist reverently and religiously, sets forth the manner
of distributing it. There are three occasions, each of which differs
somewhat as to ceremonies, viz., during Mass, outside of Mass, and
when Communion is given to the sick.

I. Holy Communion Distributed during Mass

1. Since the prayers which are said after Communion refer not
only to the celebrant, but also to the attending faithful, it is becoming,
to say the least, that Holy Communion should be distributed to the
latter after the Communion of the priest at Mass. 1- *

2. Therefore, the pastor or those who have charge of the Holy
Eucharist should see to it that a sufficient number of particles is
always reserved in the tabernacle. These particles should be fre-
quently renewed. The general rule — though not everywhere observed
— is that they should be renewed weekly. 1 4 As soon as new particles

13 Rit. Rom.. IV, c. 2, n. it (cd. Pustet, 1926).

14 Caerem. Episc., I, c. 6, 11. 2; S.R.C., Sept. 12, 1884, ad II (n. 3621).

THE HOLY EUCi LAR 1 ST

are consecrated, the old ones must be either distributed or consumed, 15

3. The particles are placed in the ciborium or on the paten (if only
a few are needed) after the priest has taken the Precious Blood—
unless they were placed there already before — and after he has made a
genuflection.

4. In the meanwhile, says the Ritual, U1 the server should spread
out a linen cloth or white veil. The latest instruction of the S. C.
Sacr. reads: 17 “During the distribution of Holy Communion, be-
sides the Communion cloth, a communion paten without engraved
ornamentation on its inner side shall be held under the chin of
the communicants, except when a priest assisting a bishop or other
prelate or the deacon at solemn Mass holds the paten. The faithful
should be instructed to hold the paten or to pass it on, each to his
neighbor, in such a manner that the particles do not drop off. The
fragments that accumulate on the paten should, after the distribu-
tion is completed, be gathered into the chalice during Mass, and
into the ciborium outside of Mass. It is not the intention of the
Sacred Congregation to disapprove of any patens now in use, of
whatever shape, provided they are made of metal, not engraved on
the inner side, and adapted to gathering the sacred particles.”

5. After ihe server has finished the Confiteor, the celebrant again
genuflects and, with folded hands, turns toward the people and says
the Misereatur and “Indulgentiam” on the gospel side of the
altar. When saying the latter, he makes the Sign of the Cross with

his right hand over the communicants, taking care that he does not
turn his back to the Blessed Sacrament. 1 61

6. Then he turns to the altar, genuflects, takes the ciborium (paten)
into his left hand and, with the thumb and forefinger of his right
hand, holds a particle somewhat raised above the ciborium (or
paten) ^Turning towards the people, he says in a loud voice, “Ecce
gnus, etc., and then three times: “Domine, non sum dignus.” 19
7- ter that he distributes Holy Communion, first to the clergy

Yyt ft \ r r Lk oacram., March

„ d,rKts «ne concerning renewal.

I It* IV , C, 2rf tl„ 12,

17 Zed. Rev., Vol. 82. Ian min „ e.

1 , 1 f ,4n " P* nn 5—7.

“ T" “ °°' y °°' P "” n b

C masculine form , s always retained; Sit. Rom., IV, ^ 2 , n. 3.

COMMUNION

3 T 9

kneeling on the altar steps, and then to the servers. Priests and dea-
cons should wear a stole of the same color as that of the celebrant,
or else whiter 0 The distribution starts at the epistle side. When
offering the particle, the celebrant makes the Sign of die Cross with
it over the ciborium, saying: “Corpus Domini,” etc.

8. When all have received, the celebrant returns to the altar and,
having replaced the ciborium in the tabernacle — provided there
are still some particles in it — he genuflects, closes the tabernacle, and
continues with the “Quod ore,” etc.

If the priest distributes Holy Communion immediately before or
after a private Mass, he is dressed in chasuble, but performs the cere-
mony as if it were a distribution outside of Mass. It has been declared
an abuse to commence the distribution of Holy Communion imme-
diately after the Consecration. 21 The Mass servers should receive
Holy Communion first, and even lay-servers not dressed in clerical
garments may receive it on the edge of the platform. 22

II. Distribution of Holy Communion outside of Mass

1. The Roman Ritual admonishes the priest to have a sufficient
number of consecrated particles always ready for distribution. 23
From ihe Instruction of 1929 may be added: “Before altar breads are
placed in the ciborium, loose particles should be removed, at least —
when their number is large — by gently shaking them in a sieve.” 24

2. Having washed his hands, the minister of Holy Communion
1: either priest or deacon) 2fl puts on surplice and stole. The latter may
always be white, or the color of the day; but on All Souls’ Day a
purple is used instead of a black stole. 20

3. Then the minister proceeds to the sanctuary with an acolyte.
While going thither, he either folds his hands or carries the burse
with both hands before his breast. After (two) candles have been

30 Deacons wear the stole as at Mass.

21 S.R.C., May n, 1878 (n. 3448, ad VII).

22 S.R.C., June 8, 1911, ad I (n. 4271).

23 Tit. IV, c. 2, n. 1. A somewhat new regulation (/, c.) is: “Cum vino et aqua ad
purificationem corum, qui communioncm sumpserint.”

24 Eccl. Rev., Vol. 82, p. 64.

25 Deacons wear the stole as at Mass.

20 Rit. Rom., 1 . c.

320

THE HOLY LUCHARIST

lighted, he makes a genuflection on the floor (in piano) before the
lowest altar step, ascends to the tabernacle, opens it, genuflects
again, takes the ciborium out of the tabernacle and opens it on the
corporal spread before the tabernacle. Meanwhile the server kneels
on the epistle side and recites the "Confitcor” in the name of the
people. If there is no server, the priest himself recites the Confiteor,
without omitting the words "tibi, Pater" and "te, Pater." 27
4. After the Confiteor follows what has been set forth in the pre-
ceding paragraphs (nn. 5-7 incl.)

5. After all who wish have received the Eucharistic Lord, the
priest returns to the altar, places the ciborium on the corporal, genu-
flects, and says: "O sacrum convivium," etc., with "alleluia" at the
end during Easter tide and in the Octave of Corpus t 'hristi. Then
“Panem de coelo praestitisti eis" with “Alleluia" during the times
just mentioned. The server answers with "Omne delectamentum in
se habentem, Alleluia." Then the priest and server alternately recite:
"Domine exaudi orationem meam. Et clamor meus as te veniat.
Dominus vobiscum. Et cum spiritu tuo. Oremus. Deus qui nobis"
. , . with the full conclusion: "Qui vivis . , i '"uring the Paschal
season instead of that prayer the following is said: "Spiritum nobis,
Domine, tuae caritatis infunde: ut quos Sacramentis Paschalibus
satiasti, tua facias pietate Concordes. Per Christum Dominum nos-

trum, Amen.”

6. Before placing the ciborium into the tabernacle, the priest
should carefully see whether a fragment cleaves to his fingers. Should
this be the case, he should shake or wipe it off into the ciborium.
Then he should wash his fingers — those that touched the Bl. Sacra-

ment-

_ a * P re pared for that purpose, ana wipe mem on wkii
a purificator. The water is to be poured into the sacrarium, or, if
there is no sacrarium, into the fire. Then he replaces the ciborium,
genuflects, and locks the tabernacle.

7 - Raising his eyes, he extends and rejoins his hands, and, having
>ouet to t e cross, says: Benedictio Dei omnipotentis;" then he
turns towards the people and continues: “Patris, et Filii, (one sign

at the frot^ILTlS ' S ” ot prcscrifacd - Therefore ’ cithcr

COMMUNION

321

of the cross) et Spirit us Sancti descendat super vos, et maneat sem-
per.” The server answers: “Amen. 1

8. This ceremony must be observed by priests and deacons who
distribute Holy Communion, and also by the bishop, with this differ-
ence, however, that the bishop, when blessing the people after the
Bl. Sacrament has been replaced in the tabernacle, says: "Sit nomen
Domini benedictum,” etc., and makes the sign of the cross three
times.

III. Communion of the Sick

In the U. S. and other countries of a more or less missionary char-
acter the local Ordinaries generally grant the faculties provided by
can. 847, to take Holy Communion to the sick privately. Therefore
we shall here describe only the rite for this private administration of
the Holy Eucharist to the sick.

1, The family should be instructed to have the sick-room cleaned
and a table ready, covered with a linen cloth. Two candles, a bowl
or glass with water, 28 and a linen cloth to be spread under the chin
of the sick person, should be prepared. An appropriate adornment of
the room is desirable if the family can afford it. 29

2. The priest who is about to administer Holy Communion to the
sick should proceed as follows:

a) He should see to it that two candles are lighted on the altar.

b) He should wash his hands in the sacristy, put on a surplice
and a white stole, 30 take a burse with corporal and a pyx, go to the
altar and genuflect in piano.

c) When the tabernacle is opened he should genuflect again, take
the ciborium out of the tabernacle, and take from it as many par-
ticles as there are sick persons to be communicated.

28 Here again the Sit. Rom , (IV, c, 4, n, 11) mentions two vessels, one with wine*
the other with water* But the former cannot easily be obtained in this country —
although even prohibitionists should abstain from frowning upon it, because that
wine certainly serves a M sacramental" purpose.

29 Sit. Rom., IV, c. 4* n. 10 L Pictures of an ambiguous character should be
removed*

30 It is recommended* not prescribed* that he wear a cassock; Cone . PL Balt * 11 ,
n. 264*

* : ■ . .

* -t *

5 .i; ;

* --

s*. 2 1

THE HOLY EUCHARIST

322

d) Before replacing the ciborium in the tabernacle, he should
wash his hands in the bowl filled with water and wipe them on a
purificator. He should make no more genuflections until he reaches
the sick-room, because he carries the Blessed Sacrament.

e) The pyx with the sacred particles is placed into the small burse
(sick-call outfit) which is furnished with solid strings and hung
around the neck, so that the pyx rests on the breast. 31

f) Either at the foot of the altar or in the sacristy he should divest
himself of surplice and cassock, but retain the white stole covered
under his coat. 32

g) He should never go alone, but always be accompanied by a
cleric or at least one faithful layman. 33 On the way useless and idle
talk should be avoided, and prayers recited. 34

3. When entering the sick-room the priest says: “Pax huic domui,”
which is answered by the cleric, or lay attendant, or himself with:
“Et omnibus habitantibus in ea.”

4. Then he places the pyx on the corporal, spread on the table pre-
pared for that purpose, and genuflects; the bystanders remain kneel-
ing.

5. Then he sprinkles the sick person and the room, saying: “As-
perges me, Domine, hyssopo, et mundabor: lavabis me, et super
nivem dealbabor;” and recites the first verse of the psalm “Miserere,”
with Gloria Patri” and “Sicut erat. Then he repeats the antiphon

Asperges and says: “Adjutorium nostrum in nomine Domini. Qui
fecit caelum et terram. Tomine, exaudi orationem meam. Et clamor
meus ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus.
Exaudi nos, Domine sancte, Pater omnipotens, aeterne Deus: et mit-
tere digneris sanctum Angelum tuum de caelis, qui custodiat, foveat,
protegat, v isitet atque defendat omnes habitantes in hoc tabernaculo,
Per Christum Dominum nostrum. Amen.”

6. Then he approaches the sick person to ask him whether he is

proper y prepared for the reception of Holy Communion, or whether
he wishes to go to confession.

1 . c., ^ ' * f ' ; S ' C SaCr -’ Dec - 2 3 . (A. Ap. S., IV, 725); Rit. Rom.,

33 S. C. Sacr.', I, c, St °^ m semper habcat propriis coopertam vestibus."

,4 Conr - Bait ' l! ’ '• tot. Rom., 1 . c, n. 13.

COMMUNION

3 2 3

7. After that the “Confitcor” is recited. The Ritual docs not state
in what language (Latin or the vernacular) it is to be said. But since
the infirm person may say it himself, or another may say it in his
name, the vernacular appears admissible.

8. After this general confession the priest says: “Misereatur tui”
and “Indulgentiam . . . tuorum tribuat tibi.” 3, ‘ If several persons
are to be communicated, the plural is used: “Misereatur vestri.” The
Instruction of the S. Rit. C. says: m If Holy Communion is dis-
tributed to several sick persons, who live in the same house or hos-
pital, but in different rooms, the priest recites all the prayers to be
said before Communion (according to the Rit. Rom., tit. IV, cap. 4)
in the plural number in the first room only; in the others he simply
says: “Misereatur tui,” “Indulgentiam,” “Ecce Agnus Dei,” and
“Domine non sum dignus,” once “Accipe frater soror)” or “Corpus
Domini nostri Jesu Christi . . . and in the last room let him add:
“Dominus vobiscum,” together with the prayer “Domine sancte”
in the plural number. In this last room also the Eucharistic blessing
is to be imparted if a consecrated particle (host!' is left.

9. Then the priest genuflects, takes the Sacred Host out of the
pyx, and, holding it aloft towards the sick, says: “Ecce Agnus Dei,
ecce, qui tollit peccata mundi;” then three times: “Domine, non sum
dignus, ut intres sub tectum meum, sed tantum die verbo, et sanabitur
anima mea.” The sick person, if able, recites the words “Domine . .
(in the vernacular), at least once in a low voice.

10. When the priest administers the Viaticum, he says: “Accipe,
frater (soror i, Viaticum Corporis Domini nostri Jesu Christi, qui te
custodiat ab hoste maligno, et perducat in vitam aeternam. Amen.”
On all other occasions he says: “Corpus Domini nostri Jesu Christi
custodiat animam tuam in vitam aeternam. Amen.”

11. If death is imminent and delay dangerous, the priest only says:
“Misereatur” and “Indulgentiam,” but omits all prayers which would
otherwise be said, and at once administers the Viaticum.

12. Having administered Holy Communion, the priest washes his

ar ‘ The singular must always be used in case one sick person is to be communicated,
no matter whether this communion be the Viaticum, or merely dcvobonal, or the
Easter Communion; provided the priest docs not say Mass in the sick-room and then
distribute Communion; S.R.C., Nov. 16, 1906 (n. 4193).

36 Jan. 9, 1929 (A. Ap , S., XXI, 43}.

THE HOLY EUCHARIST

3*4

fingers in a bowl prepared for the purpose, without saying any
prayer, and wipes them on the purificator. This ablution is to be
poured into the sacrarium or fire. 37 1 1 ten he says; “Dominus vobis-
cum" (answered with, “Et cum spiritu tuo”), “Oremus. Deus qui
nobis sub Sacramento mirabili passionis tuae memoriam reliquisti:
tribue quaesumus; ita nos Corporis et Sanguinis tui sacra mysteria
venerari, ut redemptionis tuae fructum in nobis jugiter sentiamus.
Qui vivis ct regnas in saecula saeculorum. Amen.”

13. If another consecrated particle remains in the pyx, the priest
covers it with a veil 3S and with it makes the Sign of the Cross over
the sick, without saying anything. Then he leaves the room and re-
turns to the church. On the way he recites the “Laudate Dominum
de cadis” and other psalms. In the church he places the Blessed Sacra-
ment on the corporal, genuflects, and says; “Panem de caelis” etc.
(Alleluia), “Dominus vobiscum,” etc. “Oremus. Deus qui nobis”
(with the short conclusion). Then he announces the indulgences
granted by the Roman Pontiff to those who accompany the Blessed
Sacrament. 39 Afterwards he silently imparts the blessing with the

14. If no particle is left over, 40 the priest, having administered
Holy Communion to the sick and recited the prescribed prayers,
makes the Sign of the Cross over the sick with his hand saying:

Benedictio Dei omnipotentis, Patris et Filii et Spiritus Sancti de-

scendat super te [or super vos, if there are several sick persons] et

maneat semper. ’ Then he returns in his usual clerical dress to the

church. The pyx should be immediately placed in the tabernacle
and purified at the next Mass.

15. In religious houses and Catholic charitable institutions Holy

WappS^r^/^'r., g ! ^ ’ C ' 4 ’ n ' 22 ' ab!uboa ma y »ho be given to tbe sick;

less it is a verv tf 1 5 ,u PPoses that a veil was taken along. However, un-
to Se made a little larg« ^ TiTnow f ° ldcd ’ ^ ° Utfit WOuM haVC

and 5 quadra^fe'^itKut uSl- So 7 ^ Uadrae . C&es with !i ^ hts (torches); 5 years
Man,- when they sec the Driest- v. rccitc one Our Father and one Hail
gence of too days- '”* 1 ° ^ Communion to the sick, gain an indut-

possiblc irreverence, only’ o^e^mrdelr /t? n account difficulty or long journey or
custom in our country. P (host > ma >’ be «rried." This is the general

COMMUNION

325

Communion may be solemnly administered. When it is, the priest
wears cassock, surplice, and white stole. He may also wear a white
cope, fwo clerics or Brothers (in female institutions, two Sisters)
should precede him, carrying candles and ringing a little bell. The
priest carries the ciborium covered with the ends of the humeral
veil 4 1 Everything is supposed to be prepared in the sickroom. If
the priest has to administer Holy Communion before or after Mass,
he may wear the alb and stole of the Office (except black), but not
the chasuble and maniple. Holy Communion may never be dis-
tributed before or after a solemn or sung Mass by the celebrant vested
with the sacred vestments. 42 The rest of the ceremonies are the same

as described above.

41 The J tit. Rom., tit. IV, c. 4, n. 12, requires a canopy (umbrella); but this is

intended only for street processions, . , , - , c

42 S.R.C., Jan. 19, 1906, ad III (n. 4177)- It » ^ to the prudent judgment of

the bishop whether or not to have his ring kissed when he distributes Holy Com-
munion; S.R.C., May 8, i 9 2 5 (^* S., XVIII, 265).

Chapter III

CULT OF THE BLESS LD SACRAMENT

To justify the inscription of this chapter it should be observed that
the Holy Sacrifice of the Mass is the divine cult or worship par ex-
cellence. However, the term cult (“cultus”) may also be taken
in a more restricted or subjective sense, namely, adoration, that
"pietas 1 erga )eum absconditum” which man offers to God as the
Supreme Lord and to the Godman as God dwelling among men.
Thus it becomes a latreutic act which man renders to God, not so
much as a priest, but as a man. In the Mass the priestly character is
more visible and predominant. In the cult, as here understood, man
adores his God under the Eucharistic veil, in spirit and in truth.
This, of course, supposes the real presence of Christ in the Blessed
Sacrament and its preservation in the churches. Ancient monuments
testify to the fact that the sacred species were reserved in small tur-
rets or doves, and in boxes of ivory, gold, or silver. 2 Pyxes, too, were
used as repositories of the Eucharistic elements. 3 Most probably the

r l tmCe , 0f a UtUrgical feast of the Blessed Sacrament is the mention
of Natalis Callus" (March 24) in the calendar of Polemius Silvius

(between 435 and 455), perhaps Maundy Thursday. 4 A greater and

mor| universal impetus to the worship of the Blessed Sacrament was

given by the feast of “Corpus Chnsti,” which was first introduced

at Liege, Belgium, m 1247, and prescribed by Pope Urban IV by the
Constitution Transit urns’ in 1264. 5 7

2 See Libtr “!' cuhcr towards God or man.

am der Geschichtc der ah chnsti Kun '• ' ? /■ 243, 244 ’ S - S.J., Bilder

M. Kaufmann, ffSSi Z PP-
equivalents of these pyxes were “irrrmh <• A , r f haol °g te ■ *905, p. 525; the Greek

carriers). The story of Tarsieius bears ^ ft?* baskets ), "theothekia” (God-
the Holy Eucharist; see A. S Barnes TA testimony to the great care for

menu, ,,,3, pp.1,,5 f. ' Th ‘ F ^‘y Church in ,hc Light of the Menu-

» I9II, p. 91.

0 Una., p. 92 f.

FORTY HOURS’ DEVOTION

3 2 7

Processions with the Bl. Sacrament, carried in a chalice or pyx
through the church, were customary as early as the twelfth century.
In the pontificate of John XXII (1316-1334) the Corpus Christi pro-
cession become more wide-spread. Later Popes, especially Martin V
and Eugene IV, granted indulgences to those who took part therein.

The Forty Hours Devotion owes its origin to a Capuchin, Joseph
Plantanida of Ferno, who in 1556-1557 prompted the senate of Milan
to order the Bl. Sacrament exposed for forty hours in all the churches
of the city, successively. 6 The devotion soon spread to other dioceses,
and rules were laid down for its proper celebration. Paul V, by the
Brief “Cum feticis recordationis,” of May 10, 1606, confirmed the
decree of Clement VIII and established the devotion in perpetuum.
Succeeding pontiffs issued various rules and regulations for this
devotion; they were collected under Clement XI and published
Jan. 21, 1705, in what is known as the “Instructio Clementina.” This
Instruction was confirmed and promulgated anew by order of
Clement XII, on Sept. 1, 1730. 7 It has the force of law in the City of
Rome, but elsewhere is only directive. It belongs to each Ordinary
to decide whether the Instruction is to be followed in whole or in
part in his diocese; but it is highly praiseworthy to follow it in de-
tail wherever local circumstances and diocesan laws permit.

In America, this Devotion was first introduced into the 1 fiocese of
Philadelphia by the saintly bishop Neumann in 1853; next into the
Archdiocese of Baltimore in 1858; and, finally, formally approved
(confirmed by papal indults 1 by the Second Plenary Council of Bal-
timore for all the dioceses of the United States (1866). Archbishop
F. P. Kenrick of Baltimore, feeling that not all the rules of the Clem-
entine Instruction could be strictly observed in this country, petitioned
Pius IX for some modifications, A rescript, dated I )ec. 10, 1857, and
extended to alt the dioceses of the United States, Jan. 24, 1868, granted
the following concessions:

a) That the exposition need not be continued during the night.

b) That the procession may be omitted at the prudent discretion
of the pastor.

0 Ibid,, p. 95.

7 The Instructio of Clemen: XII is printed in Vol. Ill of the Deere ta Authentica
S.R.C., pp. 377 IT. (in Italian).

3 2 S SACRAMENTAL EXPOSITION AND BENEDICTION

c) That the faithful can gain all the indulgences granted by the
Constitution “Graves et diuturnae" of Clement VIII.

The devotion to the Sacred Heart of Jesus added a popular impetus
to the liturgical cult of the Holy Eucharist. It grew in intensity and
general sentiment especially in the last two decades of the nineteenth
century.

The liturgical acts which constitute the cult of the Holy Eucharist
are the following: (a) Sacramental Exposition and Benediction; (b)
Forty Hours’ Devotion; (c) Theophoric Procession. What concerns
the reservation of the Blessed Sacrament has already been set forth
under title I.

§ I. SACRA MEN TAL EXPOSITION AND BENEDICTION

Two kinds of benediction and exposition are distinguished in the
Code , 8 viz., private and public. The difference between them lies in
the manner of exhibiting the Blessed Sacrament as well as in the
reason for which it is permitted.

I. Private exposition, that is to say, with the ciborium, may
be held for any reasonable cause without the permission of the Or-
dinary in all churches and oratories in which the Blessed Sacrament
is lawfully kept. Private exposition (ex causa privata) takes place
if the Blessed Sacrament is not taken out of the tabernacle, but re-
mains hidden, so that the Host cannot be seen. The tabernacle is
opened and the ciborium placed near the opening. Private exposi-
tion excludes the practice of placing the ciborium or pyx, as it is
called in the decisions, upon a throne or movable tabernacle. Bene-
diction with the ciborium is not forbidden where a long-standing
custom authorizes it. In fact, says Cardinal Gasparri, if this less
solemn benediction can be imparted “pro causa turn publica turn
privata,’’ the Ordinary should not permit solemn and visible benedic-
tion with the ostensorium except for a “causa publica.”

What is a causa privata ? A case of sickness or the mere desire of

pious persons or of a religious community would be a private cause
sufficient to justify private exposition.

The mode of holding this kind of exposition and imparting the

8 Can. 1274; see our Com

memory, VI, 228 f.

SACRAMEN TAL EXPOSITION AND BENEDICTION 329

benediction is as follows: The priest wears stoic and surplice, also,
if he wishes, a cope. At least six candles must be lighted, but the
inccnsation is omitted, since this is not in keeping with the Roman
practice. Praying and singing are allowed, and the “Tantum ergo”
with the versiclc and oration may be said or sung. After the blessing
is given, the tabernacle should again be closed.

II. Public exposition, i. e., with the ostensorium or monstrance,
may be held in all churches on the feast of Corpus Christi and on
every day within its Octave, at Mass and Vespers, but not on other
occasions except for a just and weighty reason, especially of a public
character, and with the permission of the diocesan Ordinary, which
is required also for churches that belong to exempt religious . 0
Public exposition also includes Benediction with the Blessed Sacra-
ment openly exposed in the ostensorium . 10

Public exposition may be held either in an ordinary or a solemn
manner. The ordinary mode takes place when the priest functions
alone, without the assistance of sacred ministers.

1. Ordinary Exposition

The ceremonies to be observed may be summed up thus :

1. A mere exposition, not followed by Benediction, may be per-
formed by the priest wearing surplice and stole, but never alb, cinc-
ture, and stole. The same rule ho ds for reposition . 11

2. If exposition and benediction are to be held, the priest must be
vested in surplice, stole, and cope . 115 Thus vested, he proceeds to the
altar, preceded by a thurifer, torch-bearers, and two servers, all
dressed in surplices. Arriving at the altar, all genuflect with one knee
in piano. Then the priest kneels for a moment on the lowest altar
step, the acolytes with their torches form a line at some distance be-
hind him, genuflect with him, and then kneel in the same place
until the end of the ceremony.

0 Can. 1274, § 1.

10 Pont. Commissio, March 6, 1927 (A. Ap. $., XIX, 161).

n S.R.C,, Dec. 7, 1888, ad XII (n. 3697), Thus, for instance, on the second and
third days of Forty Hours’ Devotion.

12 S.R.C*, /. c* For religious who wear the hood, an amice is recommended, but not
strictly prescribed, in order to cover the extremities of the hood, also when wearing
only the surplice; S.R.C., /. c* f ad IX.

CULT OF THE BLESSED SACRAMENT

3. The altar should be properly decorated, if the rubrics allow it.
The penitential seasons do not forbid flowers and other decorations,
without relics, or with the reliquaries covered 13 and the altar cards
removed. It is becoming that twenty candles, or at least twelve, be
burning on the altar. 14 On the altar there should be a throne with a
canopy, and with a corporal or palia spread thereon. On the side of
the throne may be placed candlesticks, to be lighted for exposition. 15
No artificial light should be placed behind the lunula to reflect di-
rectly on the Sacred Ho$t. u;

The color of the antependium as well as of the canopy and the
vestments worn by the ministers, is white. However, if the ex-
position is connected with the Office of the day (Pentecost, for in-
stance), the antependium and the vestments should be of the color
of the day ( red in the case supposed), whilst the canopy may be
white. If the priest goes to the sacristy after Mass or Vespers, he may
vest in white. White is also the color of the velum or humerale
thrown over the shoulders. Black is not allowed under any circum-
stances at the altar or in the chapel of exposition, even though the
rest of the church still bears the signs of mourning. 17

5. If the ostensorium (without the Sacred Host) is placed on the

altar either before or after the exposition, it should be covered with
a white veil. 151

6. After a moment s prayer on the lowest step, the priest ascends
to the platform, unfolds the corporal and extends it in the middle;
then he opens the tabernacle, genuflects on one knee, takes the Blessed
Sacrament from the tabernacle and puts it in the monstrance, genu-

ects again, exposes the Bl. Sacrament, genuflects once more and,
turning to his right, descends and kneels down. Then he bows, rises,
an turns to his right and puts incense into the censer, without,

owever, essing it. Then he kneels down on the lowest step, takes
the censer, and incenses the Bl. Sacrament in the usual manner with

14 ttc' ?r«\£ 4 V d 1 i D ; Dec. 20, rS6 4 , ad III („. ,

“ SJUC!; July 1;, i8 9 9 i. n a d tv\o! 378ot!" “ * BW cWh “'

S. R .a, Apr. 3. 1821, ad 5 ( n . 2613).

5 r a - EafW “- n. ?o 4 o.

ostensorium to the altar when the^wisr^^* ** A n0t ^b^den to carry the
says, "quando." ^ gocs *kither f° r Benediction; the text only

SACRAMENTAL EXPOSITION AND BENEDICTION 331

three swings, bowing before and after. During the incensation the
censer-bearer, if there arc no assisting clerics, kneels at the right of
the priest, holding the border of the cope; then he receives back the
censer and goes to his place, where he kneels down.

7. If prayers are recited or hymns sung after the exposition, but
before the “Tantum ergo,” the officiating ministers and acolytes re-
main kneeling; but all stand when the “Regina caeli” is sung during
Easter tide, or the “Magnificat” or the “Te Deum” at any time of
the year. 19

8. The “Tantum ergo” may be intoned by the chanters choir)
or by the celebrant and his ministers. At the words “Veneremur
cernui,” all make a moderate inclination or bow. At the intonation of
the “Genitori,” 20 the celebrant, before rising, makes a moderate in-
clination, puts incense into the censer, 21 and, kneeling down, in-
censes the BL Sacrament.

9. Then two chanters ( or the choir 1 sing the versicle: “Panem de
caelo,” etc., Omne delectamentum,” etc. "Alleluia” is added to verse
and response during Easter tide and the entire Octave of Corpus
Christi. After which the celebrant, without making an inclination,” 2
rises to sing the “Oremus” and oration, “Deus, qui . . . Qui vivis et
regnas in saecula saeculorum” (short conclusion). Other prayers
should not be added, unless the Apostolic See has prescribed
them. 23 All others besides the celebrant remain kneeling during this
prayer.

10. After the prayer, the priest kneels on the altar step, receives the
veil irom one of the servers, and rising, without making a bow, -4
goes to the platform, makes a genuflection on one knee, and takes
down the monstrance from the throne to place it on the corporal;
then he genuflects again.

11. The celebrant now turns the back of the monstrance to his
face; then, covering his hands with the extremities of the veil, he

10 S.R.C., Sept. 17, 1897, ad II; Nov. 6, 1908 (nn. 3965, 4224).

20 No prayers or hymns may be inserted between "Tantum ergo” and “Genitori.”
S.R.C., Jan. 24, 1908, ad II (n. 42x3).

21 S.R.C., Feb. 16, 1906, ad I ct III (n. 4179): “inclinatio mediocris, id est capitis,
et modica humerorum inclinatio, quae in casu habetur uti profunda.’’

22 Ibid., ad III, n. 1.

23 S.R.C., Nov. 23, 1906, ad X (n. 4194).

24 S.R.C., n. 4179, ad III, 3.

53 2 CULT OF THE BLESSED SACRAMENT

takes hold of it at the highest part of its foot with his right hand,
and at the lowest with his left; then he turns to his right on the
epistle side towards the people, raises the monstrance up to his eyes,
brings it down lower than his breast, then raises it in a straight
line as high as his breast, afterwards brings it to his left shoulder, and
completes the circle, turning himself to the altar to his right, on the
gospel side. At last he places the monstrance back on the altar,
turns its forepart towards his face, and makes a genuflection.

n. After genuflecting, he descends from the platform to the lowest
step, where he kneels without making an inclination. Then the
“Divine Praises” may be said where this custom prevails. 25 Then
he goes to the altar and, having made a simple genuflection, takes the
lunula - out of the monstrance and puts it in the tabernacle, which
he closes after having made another genuflection. If the ostensorium
is left on the altar, a white veil should be thrown over it. Then the
celebrant goes down to the lowest step, genuflects together with
his attendants, and returns to the sacristy.

13. Some general rules may be added.

a) Concerning the throne of exposition: a movable throne is per-
missible; also one built into the wall against the altar, provided it be
not too far distant from the altar, for altar and throne ought to be
of one piece. 27

b) No machine (or lever) is permitted to raise and take down the
monstrance, while the Sacred Host is exposed for adoration.” 8

c) The bishop may permit exposition after sunset and closing
during the night. 21 ’ He should see to it that the prescribed number of
wax candles is used according to the decrees. 30

d) As to the chant, hymns in the vernacular are allowed, provided
they are sung before the “Tantum ergo." But the “Te Deum” (if
sung during exposition), the prayers following it (with versicles),

” Tl l crc ! s ™ ™bric or ™ lc which prescribes them. The quotations given by Wap*
pdhorst and \V utst do not appear to imply a strict rule

os J CD f^ r ' um i* placed in the tabernacle, or that there is a re*

‘ T ^ f, K 1 ° whjch are permissible. But the ceremonies attending these
circumstances arc the same,

2 1 S*£*<L May 27, 1 91 1, ad IV and V (n. 4268).

- S S.R.C., July 7, 1877 (n. 3425).

29 S.R.C., Dec. 17, 1875 (a. 3384).

30 S.R.C., July 30, ad IV and V (a. 4 a 57 ): no sKrim candl«.

SOLEMN BENEDICTION

333

the two stanzas “Tantum ergo” and “Gcnitori ” versicles and prayers,
must be sung in Latin. 31 While the Benediction is given, the choir

must be silent. 33

e) If the “Aspcrgcs” has to be given while the Blessed Sacrament
is exposed, only the sprinkling of the altar, n<>t the Aspcrges itself, is

omitted. 33

2. SOLEMN BENEDICTION

This is the Benediction of the Blessed Sacrament given with the

assistance of deacon and subdeacon.

1. The celebrant wears amice, alb, cincture, stole, and cope. The
deacon and subdeacon wear amice, alb, cincture, ant! dalmatics. If
i tie deacon is to expose and replace the Blessed Sacrament in the
tabernacle he should wear the stole. 34 In going to the altar, the
thurifer, acolytes, and torch-bearers march ahead. Then follows the
celebrant, with the deacon on his right and the subdeacon on his
left, holding up the ends of the cope. At the altar they genuflect in

piano.

2. The deacon goes up to the platform, unfolds the corporal in the
middle of the altar, opens the door of the tabernacle, and genuflects
on one knee. In doing so, he turns his body a little towards the
epistle side so as to avoid turning his back to the officiating priest.
He exposes the Blessed Sacrament, as described above for simple

benediction.

3. In the incensation, the deacon offers the incense-boat and spoon
to the celebrant. The subdeacon holds up the right end of the cope.
Then all kneel, make an inclination, and during the incensation the
deacon and subdeacon lift the ends of the cope. The bows and in-
clinations are the same as prescribed for exposition without ministers.

4. At the oration, “Deus qui nobis,” the deacon and subdeacon

31 S.R.C., Feb. 27, 1882, ad III; Feb. 1, 1907, ad X; March 31, 1909, ad VIII (no.

3537. 4198. 4235)- . , , , . , ,

32 S.R.C., July 11, 1857, ad II (n. 3058). A subdued accompaniment by the organ

is tolerated; Wappclhorst, 1 . c., p. 292.

33 S.R.C., July 18, 1885, ad II (n. 3639).

34 S.R.C., May 12, 1893, ad 1 <n. 3799): June 9, 1899 ("• 4039); only in two
cases the stoic is left off, viz., on Holy I'hursday and Corpus Christi, if the bishop
holds the procession. ( Caer . Episc., 1. II, c. 23, § 12; c. 33, & 20.)

334 CULT OF THE BLESSED SACRAMENT

should, in a kneeling posture, hold the book before the celebrant.
After the oration the veil is put around the celebrant, the deacon
goes to the altar, genuflects on one knee and takes the monstrance
from the throne to place it on the corporal,

5. Now, according to the Roman practice, the deacon (standing) 85
may hand the monstrance to the celebrant (also standing), who to-
gether with the subdeacon has in the meanwhile come up to the
platform. Deacon anti subdeacon kneel on the edge of the platform
during Benediction. After Benediction the deacon receives the mon-
strance and puts it on the corporal. Then all three together descend
to the lowest step, unless the celebrant and the subdeacon have
already descended, in which case the deacon comes down alone.

It is permissible for the celebrant, after the Bl. Sacrament is on
the altar, to take the monstrance and, having given the Benediction,
to put it back on the altar. 10 In this case we cannot see any reason
for the deacon and subdeacon going up to the edge of the platform. 37
Then follow the Divine Praises, if customary.

6. The censer-bearer may incense the Bl. Sacrament during Bene-
diction, if this is customary', but it is not prescribed. 3 s

§ 2 . FORTY HOURS’ ADORATION 39

The Forty Hours’ Adoration, held in memory of the forty hours
during which the Sacred Body of our Lord lay in the sepulchre, con-
sists of three High Masses and two processions, exposition and
benediction as the main liturgical components. Its chief purpose is
adoration of Christ in the Bl. Sacrament. Therefore the Instructio
Clementina forbade sermons, except after Vespers, and even in that
case, only with papal permission. 40 However, since, strictly speaking,
this instruction obliges only the clergy of the city of Rome, 41 it was

j ” S '^; C ; ^f 11 - ,4 ’ J 398 ’ ad [ V <"* 3975)- Wappdhorst (/. r., p. 293) says that the
nn?n!i C °n C d ° Wn j ^ ,owest Jtc P and thcn etc. This » a purely sub-

monsLncc “ CdcbranC o£tcn knecl they hand and take the

3Mn R £; !f*r 4 ’ '^8, ad IV, according to Carr. Episc., I. II, c. 33, * 27.

(singular) ad altare" he”ldv Vk”™? t0 cxcludc this practice, for it says “acccdet

• al “ af,er th ' orati °"-

;; feSMi'tirS Am - *“'■ cd - ,928 -

S.R.C., fuK is, 1749 (n. 2403),

FORTY HOURS’ ADORATION 335

but natural that the S. Congregation should allow sermons, pro-
vided a veil is placed before the ostensorium. 1 "

t he function may and should be held, as the Code states, every
year on the days appointed, with the consent of the local ( Ird nary,
in all parochial and other churches in which the Blessed Sacrament
is habitually kept, and surrounded with the greatest possible solem-
nity. When, owing to special circumstances, the exposition of the
Blessed Sacrament can be held only with great inconvenience or
danger of irreverence, the local Ordinary shall see to it that it be
held solemnly at least for a number of consecutive hours on stated
days. The consent of the Ordinary may be given once for all, es-
pecially when definite churches are assigned for holding the devo-
tion on certain days. This consent is required also for the churches
of regulars and confraternities; the pastor or first dignitary of the
cathedral may not prescribe the devotion without the permission of

the bishop.

Excluded from this privilege are striedy private oratories. It may
be added that holding the Forty Hours’ Adoration is not a strict
parochial right. 43 As to the rank of this devotion, note that it is not
to be reckoned among the more solemn feasts, and therefore does
not call for the finest vestments or ornaments. 44

I. Masses

1. The Forty Hours’ Adoration is celebrated with three votive
Masses, namely: the votive Mass of the Blessed Sacrament in white
vestments on the first and third day, and the votive Mass “Pro Pace”
in violet vestments on the second day. All three Masses must be
at least “cantatae,” unless an Apostolic Indult authorizes a low
Mass to be substituted. The celebration of these three votive Masses
follows the rules laid down for the solemn votive Mass “Pro re gravi
et publica simul causa.” 4r '

2. The three votive Masses are not allowed, therefore, on Sundays

42 S.R.C., Dec. 14, 1883, ad I; May 10, 1890, ad II (nn. 3599, 3728).

43 Can. 1275; can. 462; S.R.C., n. 2123, ad 11.

44 S.R.C., July 12, 1777, ad 1 (n. 2506): merely "nobiliora indumenta et pretio-
siora ornaments. "

45 S.R.C., April 27, 1927 (A. Ap. S., Vol. XIX, 192 f.).

6 CULT OF r rHE BLESSED SACRAMENT

or feast-days of the First Class, on Ash Wednesday, or on Monday,
Tuesday, and Wednesday of Holy Week. The Mass on Holy Thurs-
day may be the Missa Repositionis , but no commemoration of the
Blessed Sacrament is added, because of the identity of mystery. If
the Forty Hours begin on Holy Saturday, the impeded Mass (Missa
de Ssmo. impedita) is commemorated by the addition of the ora-
tion, “Deus, qui nobis sub sacramento” to the oration of the day,
under one conclusion. 46 Neither are the three Masses allowed on
the Vigils of Christmas, Pentecost, and All Souls’ Day. Besides, the
two votive Masses of the Blessed Sacrament are not permitted on
days when the Office is said, or commemoration is made of any
mystery of our Lord connected with the Blessed Sacrament. These
feasts include Corpus Christi, Sacred Heart, Most Precious Blood,
Holy Cross, Most Holy Redeemer, and any feast of the Passion.

3. Oration to be said at these votwe Masses . These votive Masses
admit, sub distincta conclusion, a commemoration of any Sunday,
a feast of the Second Class, a feria major (Advent and Lent), Roga-
tion Days, a privileged Vigil, or a privileged Octave. If, however,
there is an obligation of a conventual Mass, or a high Mass is cele-
brated of the Office of the day, these solemn votive Masses do not
admit of any of the above commemorations. At the votive Mass Pro
Pace is added, sub distincta condtisione and after the orations pre-
scribed by the rubrics, the commemoration of the Blessed Sacrament.
This commemoration is, however, omitted on the above-named
feasts of our Lord.

4. Gloria and Credo. The Gloria is always to be said at the two
Masses of the Blessed Sacrament, but omitted at the Mass Pro Pace.
r l he Credo is always said at these three Masses, no matter whether
they are celebrated on a Sunday or a weekday.

5. Preface . The votive Mass of the Blessed Sacrament has always
the Preface De Nativitate,” but without the corresponding “Com-
municantes.” At the Mass Pro Pace the Preface is “Communis” (on
a Sunday “De Trinitate”), or “De Tempore” or “De Octava ”

6. Last Gospel. At these three votive Masses the last Gospel is that
of St. John, unless commemoration has been made of a Sunday, a
feria of Lent, an Ember Day, Rogation Monday, a Vigil, the Octave

46 S.R.C., June 8, 1928 (A. Ap. S., Vol. XX, 137).

FORTY HOURS’ ADORATION

337

day of Epiphany, or a day within a privileged Octave of the first
order (Easter and Pentecost), in winch cases the Gospel of the oc-
curring day is said at the end of the votive Mass. Moreover, if com-
memoration is made of a feast of the B. V. Mary, or one of the
twelve Apostles, whose feasts have a strictly proper Gospel, that
Gospel is said at the end of the Mass. In case the exposition begins on
Holy Saturday, the last Gospel is that of the Blessed Sacrament.

7. What Mass is to be said on days when the solemn votive Masses
are not permitted? On the days mentioned under No. 2, when the
solemn votive Mass is not permitted, the Mass of the day is to be
celebrated. At that Mass the commemoration of the Blessed Sacra-
ment or Pro Pace is added to the oration of the day, under the same
conclusion; at the Mass which takes the place of the Mass Pro Pace,
the commemoration of the Blessed Sacrament is added after all the
other commemorations prescribed for a solemn votive Mass. How-
ever, the commemoration of the Blessed Sacrament is omitted at
any of the Masses in which commemoration is made of any of the
mysteries of our Lord. The Gloria is always said, even on week-
days, provided the Mass is of at least semi-double rank. )n the first
and third day, when the votive Mass of the Blessed Sacrament, which
would otherwise be said on that day, is commemorated, the preface
to be said is “De Nativitate,” unless the Mass of the day requires
a special preface, and at the end of the Mass the Gospel of the votive
Mass of the Blessed Sacrament is said, unless the rubrics prescribe
a special Gospel. On the second day, when the Missa Pro i’ace is
commemorated, the preface is never “De Nativitate,” unless the
Mass of the day or an occurring Octave requires it.

8. Special rules for All Souls' Day. On All Souls’ Day none of
the three votive Masses is permitted, the Requiem Mass being the
only Mass allowed for that Day. If All Souls’ Day is the first of the
Forty Hours, the solemn exposition takes place after the Requiem
Mass; if it is the third day, the Solemn Mass of Requiem is cele-
brated after the procession and reposition of the Blessed Sacrament.
When the second day of the Forty Hours occurs on A! Souls’ Day,
the solemn Requiem Mass as well as all low Masses 1 ! )e Requiem”
are celebrated in purple vestments, but no Requiem Mass is allowed
at the altar where the Blessed Sacrament is exposed.

33 8 CULT OF THE BLESSED SACRAMENT

9. Low Masses during the Forty Hours' Devotion. Unless an
Apostolic indult authorizes the substitution of a low Mass for the
solemn votive high Mass, the low Masses enjoy no special privilege,
and have to be said according to the Ordo of the day, with the com-
memoration of the Blessed Sacrament “sub distincta conclusione”
even on feasts of the First Class. This commemoration is, however,
omitted when the Mass is said or commemoration made of one of
the mysteries of our Lord connected with the Blessed Sacrament.
On account of the Forty Hours’ Adoration neither the Gloria, nor
the Credo, nor a special preface, nor a distinct last Gospel are added
to the private low Masses, unless the Ordo prescribes them.

10. On Ash Wednesday and on Monday, Tuesday, and Wednes-
day of Holy Week the orations, preface, and I’ater Noster are sung
“tono feriali,” and the "Oratio super populum” is sung after the
Post communion, under its own conclusion.

11. At the altar of exposition only the Masses of exposition and of
reposition should be celebrated, unless there is no other suitable
altar in the church, or a long existing custom sanctions the celebra-
tion of other Masses at this altar. The same rule applies to the dis-
tribution of holy Communion: unless sanctioned by custom or jus-
tified by necessity, it should not take place at the altar of exposition,
but at another altar, in the tabernacle of which the dborium contain-
ing the consecrated hosts should be kept. The Mass “Pro Pace”
should not be celebrated at the altar at which holy Communion is
distributed nor at the altar of exposition, unless necessity or custom
demand it.

12. During the Forty Hours’ Adoration, the blessing of the
candles on the feast of the Purification, of the ashes on Ash Wednes-
day, of the palms on Palm Sunday, and of the baptismal font on
the eve of Pentecost, takes place at the side altar, if the church is
large, but the procession is omitted. If the church is small, so that
these ceremonies would divert the attention of the faithful from
the Blessed Sacrament, the blessing is omitted. If the parochial
Mass on Sunday is celebrated at the altar on which the Blessed
Sacrament is exposed, the Asperges must be given, but the cere-
mony of sprinkling the altar is omitted.

FORTY HOURS’ ADORATION

339

13. In all Masses and ceremonies celebrated before the daily
exposition, the general rules are followed.

1 a. At Mass during the exposition the bell is not rung at the
Sanctus, Elevation, and Communion; but as the priest emerges to
begin Mass, a low signal may be given with the sacristy bell.

15. On the morning of the second and third days, the Blessed
Sacrament is exposed “more solito” with incensation; the “Pange
Lingua” with the oration “Deus qui nobis,” etc., may be sung. The
same ceremonies may be observed at the reposition in the eve-
ning of the first and second days; whereupon Benediction is to be
given.

II. Ceremonies (Procession)

The order in which the ceremonies of exposition should be car-
ried out is, briefly stated, the following: 47

1. Mass, after which the Blessed Sacrament is incensed; then the

2. Procession, during which the “Pange Lingua” is sung. This
hymn is sung even if the procession should for some reason have
to be omitted. After the procession the

3. T ant um Ergo is sung, and at the “Genitori” the Blessed Sacra-
ment is incensed. The “Panem de caelo,” etc., is omitted and the

4. Litany is chanted. After the last Kyrie eleison, the celebrant,
kneeling on the lowest step of the altar, intones the “Pater noster”
(secreto) and “Et ne nos inducas,” etc. Then

5. Psalm LXIX, “Deus in adiutorium,” etc., is intoned by the
chanters and sung alternately with the clergy or choir, after which
the celebrant, still kneeling, sings (“tono feriali’’) the versicles
“Salvos fac,” etc. After the “Domine, exaudi orationem meam” the
celebrant rises and sings “Dominus vobiscum” and the

6. Orations from a book held before him by the sacred ministers.

The order of reposition is the following: 48

1. Mass, after which is sung the

2. Litany, with Psalm lxix and the versicles “Salvos fac,” etc.,

47 See Manual, p, 27-

, jn CULT OF THE BLESSED SACRAMENT

^4 U

down to the “Dominus vobiscum” (exclusive), after which the

Blessed Sacrament is incensed. Then comes the

3 . Procession , during which the ‘'Pange Lingua’ 1 is sung. After
the procession, as soon as the Blessed Sacrament has been replaced

on the corporal, the

4. Tantum Ergo is sung, and at the “Genitori” the Blessed Sacra-
ment is incensed. Then “Panem de caclo” is intoned, and the

celebrant rises and sings the

5. Orations, whereupon the benediction is given.

§ 3. THEOPHORIC PROCESSIONS

A theophoric 43 procession is one in which the Blessed Sacrament
is publicly carried in a monstrance, unveiled, either through the
church or through open places and streets. Such a procession takes
place, in a most solemn manner, on the feast of Corpus Christi,
which is particularly devoted to the cult of the Holy Eucharist.
The procession held during the Forty Hours’ Adoration is also
theophoric, although it is generally limited to the inside of the
church or chapel. The processions held on Holy Thursday and Good
Friday are likewise theophoric, though the Sacred Species is hidden
in a veiled chalice.

I. Corpus Christi Procession

The Roman Ritual 50 contains the general rules to be observed
at this procession.

1. The church and the walls of the streets through which the
procession marches should be appropriately decorated with tapestry,
festoons or hangings, sacred pictures and statues. But no profane,
vain, or improper ornaments are allowed.

2. The priest first says Mass, at which he consecrates two large
hosts, one of which he consumes, while the other is placed in the
ostensorium or monstrance, so that it may be seen by the worship-
pers. After Mass the procession is set in order, 5 1 the priest, vested

!^"T h ^r Phoric f , r0m the Grcek HlW ’ , (God > and “phercin” (carry).

Til IX, c. 5* ctl. 192S. On processions in general see our next title.

51 Concerning the order of the procession see infra, pp. 391 f.

THEOPHORIC PROCESSIONS 341

in a white cope, incenses the Blessed Sacrament three times in a
kneeling posture.

3. Then one of the clerics (or acolytes) puts the humeral veil on
the shoulders of the celebrant, who covers both hands with the ends
of the veil and reverently receives the Bl. Sacrament from the hands
of the deacon. Then he holds the monstrance before his face, turns
towards the people, and marches under the canopy accompanied
by the sacred ministers. Two acolytes or censer-bearers with smoking
censers march before him.

4. All proceed with heads uncovered, carrying lighted torches.
The hymns indicated in the Ritual should be sung during the pro-
cession. While the priest leaves the altar, the clergy (choir) or the
priest himself should intone the “Pange Lingua. There are five
hymns indicated in the Roman Ritual, including the “Te Deum

the “Benedictus,” and the “Magnificat.”

5. Upon the return of the procession to the church, the Bl.
Sacrament is placed upon the altar, and the clergy kneel down in
a circle and reverently adore it. Meanwhile the celebrant incenses
the Bl. Sacrament as usual, and the clergy (or choir) sing the two
stanzas “Tantum Ergo” and “Genitori.” Then two clerics (or
chanters) sing the versicle: “Panem de caelo . . . Alleluia,” and
“Omne . . . Alleluia.” The priest arises and sings, “Oremus. Deus
qui,” with the brief conclusion.

6. Then he goes up to the altar, genuflects, and blesses the people
with the Bl. Sacrament once, in the form of a cross, but silently.
Then the Bl. Sacrament is reverently put back into the tabernacle.

7. This manner of blessing must also be observed in other proces-
sions with the Blessed Sacrament.

To these simple rules a few additions must be made.

a) Who are obliged to take part in the Corpus Christi proces-
sion? The Code says: Unless there be an immemorial custom to
t he contrary, or unless, in the prudent judgment of the bishop, local
circumstances demand a deviation from the rule here laid down,
only one solemn procession is permitted in the same place through
the public streets on the feast of Corpus Christi. T his procession
is to be arranged and led by the more prominent church of the re-

The musical notes arc also printed in the Ritual.

CULT OF THE BLESSED SACRAMENT
34 2

sncctive town or dty, and all the clergy and male religious, in-
cluding the exempt Orders, as well as the lay confraternities, must
attend' it Only those regulars who live perpetually in strict en-
closure or dwell three thousand paces from the city, are excused
from participation. 55 The other parishes and churches, induding
those which are in charge of regulars, may have their own pro-
cessions outside the church during the Octave of Corpus < linsti;
but the local Ordinary should assign the day, the hour, and the
route for each parish. 5 * Unless the local Ordinary determines other-
wise, all confraternities are obliged to take pan in a body in the
usual processions, and others ordered by the Ordinary. The mem-
bers march under their own cross and wear their own proper

insignia. 55

b) Concerning the number of blessings or stops allowed during
the procession, the Ceremonial of Bishops J insists on one blessing,
viz , as prescribed by the Ritual. However, the S. Congregation
has sanctioned an immemorial custom by permitting that a stop
may be made at one or two, but not more, altars properly erected
and decorated, and the Sacramental Blessing given in the usual

form. 57

c) With regard to the functionaries, it has been decided that
the Bl. Sacrament must be carried by the celebrant of the Mass, and
that several priests may not take turns at it. 3 * If the bishop wishes
to carry the Bl. Sacrament, he is not allowed to say a low Mass
before the procession, but must pontificate — the contrary custom
being declared an abuse. 31 ' When the procession returns to the
church, the celebrant stops at the foot of the altar, hands the os-
tensorium to the deacon or assistant priest — if there be one — makes
a simple genuflection before the Bl. Sacrament, and then kneels
on the lowest step of the altar until the incensation. The deacon or
assistant priest, before receiving the Bl. Sacrament from the cele-

53 Can. 1291, J 1; sec our Commentary, Vol. VI, pp. 257 ff.; S.R.C., July 24, 1911
ad VI, (n. 4273).

64 Can. 1291, | 2.

65 Can. 718.

50 Coer. Episc.. II, c. 33, § 22.

” S.R.C., Sept. 23, 1820 (n. 2609); Sept. 12, 1884, ad III (n. 3621).

“S.R.C, Aug. 3, 1839, ad 1 (n. 2792); May 22, 1841 ( n . 2834}

59 S.R.C., June 2, 1883, ad VII (n. 3576). ^

THEQPHOR 1 C PROCESSIONS 343

brant at the foot of the altar, makes a doub’e genuflection and in-
clination, and places the monstrance on the altar- 00

d) Concerning external pomp, musical instruments, flowers, etc.,
some rules have been laid down by the S. Congregation. Musical
instruments (but no drums) are allowed outside the church with
the consent of the Ordinary, but they should be used as accom-
paniment of sacred songs; inside the church they must be silent 01
There should be no boys in surplice going around the altar strew-
ing flowers, especially not during benediction; nor should there be
more than two censer-bearers, 0 ' Priests may wear a chasuble over
the alb (without stole), deacons and subdeacons their dalmatics.
The processional cross may be carried before the clergy by a sub-
deacon dressed in alb and dalmatic. 03

II, Procession during the Forty Hours' Adoration

1. The Procession for the Forty Hours’ Adoration on exposition

day may be briefly described thus:

a) At the bench incense is put into two censers, without blessing
it. Then celebrant and ministers proceed to the altar, where the
celebrant incenses the Blessed Sacrament; as he receives the Bl.
Sacrament, he or the chanters intone the '‘Pange Lingua.”

b) The cross-bearer and two acolytes go ahead and the others
follow in the usual order. This procession is supposed to be confined
to the church.

c) At the return, the various bodies of marchers return to their
places, except the clergy, who may remain around the altar, if
there is room, otherwise they, too, return to their places.

d) The “Tantum Ergo,’ the Litany with the Psalm, “Deus in
adjutorium,” arc sung, while the celebrant and the ministers kneel;
at the “Domine exaudi” the celebrant arises and sings the “Dominus
vobiscum” and the orations.

°°S.R.C., Feb. i, 1907, ad XIII and XIV {n. 4198). The same holds also for the

processions on Holy Thursday and Good Friday.

M See the Motu Proprio of Pius X, Nov. 22, 1903, n. 21 {Dec. Auth., n. 4121):

S.R.C., May n, 1878, ad X (n. 3448).

S.R.C., /. <r., ad IX.

63 S.R.C., May 20, 1741 (n. 2362).

344

CULT OF THE BLESSED SACRAMENT

e) The blessing with the Blessed Sacrament is given as usual 04
2, In places where the Instructs Clementina is not strictly fol-
lowed, the procession at the close of the Forty Hours is generally
held in the evening, premised by a short devotion or a sermon.

64 Set Manual, pp. 14 ff.

Chapter IV

HOLY WEEK SERVICE

It appears logical to connect the imposing services of Holy Week
with the Eucharistic worship. For not only is the Eucharistic act
based on the Passion of our Lord and a perpetuation of His death,
but the altar or sepulchre of the Bl. Sacrament exposed for adora-
tion on Good Friday represents the burial of our Lord as well as
the institution of the Holy Eucharist . 1

§ I. HISTORICAL NOTES

Holy Week begins at the end of Lent, on the Sunday called
“Palm Sunday.” The ancient station was at the Lateran Church . 2
The procession which now precedes the Mass is not earlier than
the eighth or ninth century . 3 This procession started from the
oratory of St. Sylvester, where palms — the emblems of a glorious
and victorious martyrdom — had been distributed. At the closed
doors of the Lateran Basilica, the clergy and chanters of the latter
met the procession, singing the “Gloria laus” as a tribute to the
“King of Glory.” Then the doors were flung open and the proces-
sion marched into “the Holy City to proclaim the Resurrection.” 4
The formulary of the blessing is of deep significance and reaches its
climax in the admirable preface/’ The prayers for the blessing ex-
plain the significance of the palms and olive twigs. The procession
which followed was intended to commemorate Christ’s triumphant
entry into Jerusalem. The oration and the epistle of the Mass refer
to the humility of the Saviour. The Passion is taken from St,

1 S.R.C., Dec. 15, 1896, ad I (n. 3939).

2 The Gelasum Sacramentary, cd. Wilson, p. 332.

3 Duchcsnc-McClure, /. c., p. 247.

4 Die Betende Kirch c, pp. 327 f.; Schuster, /. c., II, pp. 172 f,

6 The lesson from Exodus XV, 27-XVI, 7 was no doubt introduced on account of
70 palms; otherwise the connection with the blessing is rather loose.

HOLY WEEK SERVICE

3 4 6

Matthew. The whole function is a mixture of joy and sadness.

The three following days are so-called Station 1 >ays, but the sta-
tionary churches were changed later on. rt According to the Missal,
the Station on Monday is at St. Praxedes; on Tuesday it is at St.
Prisca on the Aventine, which is very appropriately chosen, because
the Passion is read according to the Gospel of St. Mark, the fol-
lower of St. Peter, who was in one way or another connected with
the church of St. Prisca. On Wednesday the Station is at Santa
Maria Maggiore, as if to insure the protection of the Sorrowful
Mother.

On Wednesday evening the “Tenebrae” are sung or recited in
churches which have a sufficient number of clergy. The “triangle”
now in use has fifteen candles, perhaps to indicate the number of
the psalms that are sung, inclusive of the “Benedictus,” but certainly
to symbolize Christ as the light of the world. 7

Maundy Thursday was liturgicaily observed from ancient times.
Originally there were three Masses said on this day — one in the
morning for the reconciliation of public penitents, another for the
consecration of the holy oils to be used for Extreme Unction and
Baptism, and a third at the close of the day, in commemoration of
the Last Supper and for the Easter Communion of the faithful.
In our day the rites are less complicated and, public penance hav-
ing fallen into complete disuse, the holy oils are consecrated during
the Mass of the Easter Communion. 8

At the close of the Mass a theophoric procession is formed to
carry the Sacred Host to the so-called sepulchre , This ceremony,

developed from prr. ate devotion, is of later date, but now forms
part and parcel of the sacred liturgy.

In the Middle Ages the Pope at the end of the Mass proceeded
to the Basilica of St. Lawrence, later known as “Sancta Sanctorum,”
w ^ere, ha\ in 6 laid aside his paenula, he washed the feet of twelve
subdeacons, whilst the cardinals, the deacons, and the schola sang

on ** b ^ D *

£,' n i P ' 1945 h P - Die SrniomkLhcnlm

7 Die Betende Kirche, p. 329.

8 Schuster, /. e„ 11, p. 199.

HISTORICAL NOTES

347

Vespers. After this, generous gifts of money were distributed to the
urban clergy, both of the higher and lower ranks, as was then the
custom at all great solemnities, and in the evening all went to
dine in the Basilica or ‘ ‘Triclinium” of Pope Theodore, which
stood near the Oratory of St. Sylvester. 0 This is called “mandatum ”
the precept of love which the Master gave to His disciples. Its

antiphons and prayers are very touching.

Good Friday and the Mass of the Presanctified. This latter term
means an aliturgical service, or a Mass without the Canon, but
with Communion of the Sacred Species consecrated at a previous
Mass. Although the service, as it is now, has developed gradually,
its type and elements are of early date. The Mass of the Presancti-
fied was the usual one in the Greek Church during Lent, with the
exception of Saturday and Sunday. In the Latin Church it was
confined to Good Friday. In Rome the Mass of the Presanctified
appears to have been added to the Adoration of the Cross some time
after the ninth century. But the ceremony was not definitively
fixed until the sixteenth century, although its various components
are of a much earlier date. 10 These components are: the Mass of
the Catechumens, the Adoration of the Cross, and Holy Com-
munion. The Mass has neither Introit nor Kyrie, but three Scrip-
tural lessons, two from the Old and one from the New Testament.
After each of these lessons comes the responsorial chanting of a
psalm (Tract), the first one terminating with a collect recited by
the officiating priest. The third lesson, giving the account of the
Passion according to St. John, is followed at once by the so-called
Great Litany for the various necessities of the Church < ‘Oremus,
dilectissimi nobis,” etc.). The Great Litany dates from the time of
Pope St. Leo the Great (440-461). The disciplinary rule of the
catechumens is still in force, the world is torn by heresies, ravaged
by pestilence and famine, innocent men are wrongfully detained
in prison, slavery still disgraces the civilized world. After the Pater
Noster” followed the Communion, which was formerly shared by
the people, but is now reserved to the celebrant.

9 Schuster, c„ II, p* 204.

10 Schuster, c tt II, pp. 205 ff. (not quite clear); Duchesne- McClure, L c tr p. 249;
Gucr anger, Liturgical Year , Lent,

HOLY week: service

34 8

The Adoration of the Cross grew out of a custom observed at
Jerusalem and described in the “Peregrinatio Silviae (Etheriae).” In
the presence of the bishop and the deacons, the people devoutly
kissed the Cross on Golgotha, after having bowed to it. 11 The
Adoration is followed by the touching Improperia (reproaches)
and the Trisagion . This ceremony is concluded with the hymn,
“Pange Lingua, ’ composed by Venantius r'ortunatus 530-609)
in honor of the Holy Cross. Ihe same poet also composed the
“Vexilla Regis,” which is sung after the Adoration during the
procession of the Blessed Sacrament from the repository to the altar.
The Blessed Sacrament having been placed on the altar, there fol-
lows, in accordance with the “Ordines Romani,” the Pater Noster
and Holy Communion; later, for the sake ox greater reverence,
other prayers were added, which gave this rite the appearance of a
Mass. 12 The ceremony ended with the ablution. In the Middle
Ages the Pope privately recited the entire Psalter — a custom fol-
lowed by some of the laity, 13 who also assisted at the “Tenebrae.”

Holy Saturday was distinguished by certain peculiarities, apart
from the baptismal initiation, which is now-a-days omitted. These
peculiarities consisted of the blessing of the new fire and of the
candle, and of the Mass, in which certain archaic features were
preserved. It was a very natural symbolism that led to the adoption
of these ceremonies. The death of Christ, followed quickly by His
Resurrection, found an expressive symbol in the fire, candle, or
lamp which, being extinguished, can be relighted. 14

The blessing of the new fire originated, perhaps, in the ancient
lucemana, lamps lighted by the Jews at the close of the Sabbatical
feast, and was connected by the Christians with the vigil service on
all Saturday evenings. The custom spread from the East to Milan,
Spam, Ireland, 1 '* and Gaul, but was not received in Rome until
after the eighth century, together with the “Laus Cerei” or “Prae-

11 Duchesne' McClure, /. c., p. 250.

12 Schuster, /. c„ II, 220.

13 Ibid., p. 222.

is « Ucn esne-Mcuurc, I. c„ p. 250.

great fires at nightfalUn^ter Eve"; DuSSne ^ Sutth centur 7 * at Iea st to kindle

HISTORICAL NOTES

349

conium Paschale.” In the Eternal City there was originally no
candle, no “Lumen Christi,” but only a procession “cum supplici
silentio,” with one candle set on a reed, and seven lamps. Later
on, rites and prayers which were formerly distinct were strangely
amalgamated, resulting in the ceremony that we have today, with
the one reed and the triple “Lumen Christi” preceding the bless-
ing of the paschal candle. Further, the expression in the “Laus
Cerei”: “Incensi huius sacrificium vespertinum,” which simply
means the lighting of the candle as an oblation and act of homage
to the risen Saviour, was misunderstood and suggested the grains
of incense which are now placed in the candle in the form of a
cross. Consequently, that part of the paschal vigil in the modern
Roman liturgy which precedes the recitation of the twelve lessons,
is the result of the fusion of several rites and formulas and their
substitution for the original prayer of the “Lucernarium,” which,
in countries where the Frankish liturgy was in use, marked the
commencement of the vesper psalmody throughout the year. 16

After the “lucernarium,” or blessing of fire and candle, followed
the vigil. It consisted, during the first three centuries, of a series of
extracts from Scripture, interspersed with collects and the re-
sponsorial chanting of psalms. This usage is still preserved in the
twelve prophecies which are sung or recited after the blessing of
the candle. The “elect” (converts to be baptized) were present at these
recitals, which were meant to present a summary of the relations be-
tween God and man, and to form, as it were, a final instruction for the
mystery of initiation. These readings are practically identical in all the
old Latin rituals. 17 In the Lateran baptistery the 1 ’ope officiated at the
Easter baptism, and it was the most imposing of all pontifical cere-
monies. Standing by the font, he saluted the congregation and called
upon all to join in a common prayer, which was immediately followed
by a Eucharistic prayer. These prayers refer to the quickening
power of God over the element of water anti < ^ i j. dying qualities
in relation to the spiritual regeneration of man. 18 After the bless-

10 Schuster, /. c„ II, p- 254.

17 Duchesne-McClure, L c., p. 308.

is See the ancient text in Wilson’s ed. of the Gelasian Sacramentary, pp. 84 n- I
Sacramentary contains only ten prophecies.

HOLY WEEK SERVICE

35 °

ing of the font and the baptism of the catechumens the Pope re-
turned to his scat, “cum litania,” and intoned the Gloria in ex-
celsis Deo.” 19 Hence there was no Introit at that Mass.

The Holy Week ends after the Mass on Holy Saturday morning.
Easter Sunday is the festival of the glorious Resurrection of the
Lord, the pledge of our rising. An ancient Eastern tradition would
have it that the second coming of our Lord (parousia) would take
place on the anniversary of the night in which He rose from
the tomb. The faithful, therefore, assembled in church and kept a
watch in expectation of the parottita , but, when midnight had
come and gone, and nothing unusual had occurred, they concluded
that the end of the world had not yet come and proceeded to
celebrate Easter.* 0

§ 2 . CERE MON IES OF HOLY WEEK

I. Palm Sunday

Besides the usual things to be placed on the credence, viz., chalice
and cruets, and the necessary books, there ought to be a basin or
bowl with a pitcher of water and a towel, incense, and holy water.
No flowers or relics on the altar, but branches of palms placed
between the candlesticks, and the missal opened on the epistle
side, on which side should be placed a table for the palms or branches
of other trees" 1 to be blessed. On the same side should be the
processional cross, on the summit of which a palm or olive twig
is to be fastened. 2 * 1 he celebrant should be dressed in amice, alb,
cincture, maniple, stole, and purple cope. If no cope is available, he
should wear the aforesaid vestments with the chasuble. 23 The cere-
monies may be carried out either according to the “Memoriale
Rituum" of Pope Benedict XIII or according to the rubrics of the
Missal, which latter supposes the assistance of sacred ministers and
a choir.

10 Gelasian Sacramentary, p. 87.

20 Schuster, /. c., II, 287.

Rub, Miss, ad Dom. in Pul mis' “ramos palmarum et olivarum sjve alionim
arborum.”

22 The palms should be covered with a white cloth before blessing.

23 Rub. Miss. L c.

PALM SUNDAY

35i

According to the Memoriale Rituum 24

1. After the Asperges, the celebrant, between two acolytes, goes
up to the altar, which he kisses as usual, and repairs to the epistle
side, where, in a loud tone of voice, he begins, “Hosanna,” which
is supposed to be continued by the acolytes, 20 otherwise he him-
self has to continue. Then, at the same place, with hands joined
and in the same tone, he recites the “Dominus vobiscum” and the
subsequent prayer, and also the prescribed responses.

2. The “Munda cor meum” and the Gospel are also recited on the
epistle side. Having kissed the gospel book, the celebrant takes off
the maniple and, with hands folded, recites the prayers and the
preface, and also the “Sanctus,” together with the acolytes, unless
there is a choir to sing the “Sanctus.” Then the “Dominus vobis-
cum” is said with the five orations.

Towards the end of the fifth oration, the censer-bearer ought
to be ready with censer and incense, and an acolyte with Toly
Water. Both take their places at the right side of the celebrant,
who, after the last oration, blesses the incense, puts it into the
censer, and sprinkles the palms three times, reciting in a subdued
voice the antiphon “Asperges,” after which he silently incenses
the palms. The sixth oration ends the blessing.

4. The distribution of the palms takes place as follows: The
celebrant, standing on the platform, bows to the cross, then kneels
on the edge of the upper step, and takes from the altar a twig,
which he immediately hands to the server, to be kept until later.
Then he goes to the epistle side and recites the “Pueri Hebrae-
orum,” after which he bows to t le cross and turns to the people.
First, beginning at the epistle side, he distributes the palms to the
servers kneeling on the edge of the platform, and to the attending
populace. When receiving the palm, the faithful kiss it and the
hand of the celebrant, unless he prefers to dispense with the latter

ceremony.

After the distribution of the palms the celebrant goes to the
middle of the altar, where he bows or genuflects, then to the

2* See J. Rraun, S.J., Das Memoriale Rituum (1923) and Ceremonial U. S.. pp. g 6 ff.

25 Or the choir, if there is one.

HOLY WEEK SERVICE

f ►

{

It*

1 1

^ id 1 /
|

, I

I *

. *

* 1

ri i

,t i

i t

35 2

epistle side, where he washes his hands with the aid of the serv-
ers. On this same side he then ascends the altar to say the last prayer.
In the meantime one of the acolytes fastens a palm to the proces-
sional cross. After the last oration an acolyte offers the celebrant's
palm to him, and if there is no choir, also the book containing the
antiphons for the procession.

5. The procession begins with the “Procedamus in pace,” which
the celebrant recites turned towards the people on the epistle side.
This is answered either by the choir or the servers with “In nomine
Christi. Amen.” Then the procession goes forward, with the cross-
bearer at its head; the celebrant (with his head covered) follows
between two acolytes, who recite the antiphons alternately, saying
as many as the length of the procession permits. When the proces-
sion arrives at the main gate, the acolytes pass to the outside. All
who take part in the procession carry palms. When the procession
has returned to the gate, the cross-bearer remains there with the
celebrant, both facing the church, while the two acolytes enter the
church, unless the choir sings the “Gloria laus” inside. The cel-
ebrant, with head uncovered, recites the “Gloria laus” and repeats
each verse after the choir or the acolytes have sung it in church.
Then the cross-bearer strikes the door three times with the end of
his staff, whereupon the acolytes open the door, and the cross-
bearer enters the church, followed by the celebrant, who intones
the ‘Tngrediente Domino,” responded to by the acolytes or the
choir. The procession and responsory end at the main altar. The
cross-bearer puts the cross on the side and takes the palms from
the celebrant and ministers. On the epistle side the celebrant takes
off the cope and puts on the maniple and chasuble; if he is tired,
he may sit a little while before he begins the Mass.

Solemn Functions 26

1. Deacon and subdeacon wear the “planeta plicata,” provided
the service is performed in a cathedral or a collegiate or parish
church, or a so-called major church, 2 * and put on the stole, but

^ see Maninucci'McnghLui, ** r*, it, p. 17 0 tt*

- 7 The Rub. Miss., XDC, nn. ( 6f., forbid the plicata in minor churches; an abt
church is a major church.

PALM SUNDAY

353

not the maniple, which is put on after the Asperges. They pro-
ceed to the altar as usual. T here the celebrant with the ministers
goes up and kisses the middle of the altar, while the ministers,
without genuflecting, turn with him to the epistle side, where they
take their places a little behind the celebrant.

2. After the master of ceremonies has uncovered the palms, the
choir sings, and the celebrant, with hands folded, recites the “Ho-
sanna,” as stated above. At the beginning of the oration the sub-
deacon goes to the credence to receive the book and then sings
the Epistle as at other High Masses in penitential seasons; after the
reading he kisses the hand of the celebrant 28 and resumes the
“planeta.” The celebrant reads the same lesson and one of the re-
sponsories and, remaining in the same place, recites the “Munda

cor meum” and reads the Gospel. 29

3. While the choir or chanters sing the responsories, the deacon
goes down towards the credence to take off the “plicata” and to
put on the large stole. Having received the Missal, he places it in
the middle of the altar, and then returns to the celebrant, who puts
incense into the censer with the usual blessing. The subdeacon
goes down the steps, while the deacon goes by the shortest way
to the middle of the altar, where he recites the “Munda,” receives
the blessing, and sings the Gospel as at an ordinary High Mass,
only that, after the celebrant has been incensed, the deacon ex-
changes the stole for the “plicata.”

4. The blessing is performed on the epistle side, and the prayers
and preface are sung in the ferial tone, with hands folded. When
the celebrant makes the Sign of the Cross over the palms, he lays
his left hand on the altar, and the deacon raises the border of the
cope. The “Sanctus,” while sung by the choir, is recited by the
celebrant and the ministers in a low tone and with a moderate
inclination. Sprinkling and incensing is done as stated above, but

with the assistance of the deacon.

5. The distribution of the palms begins by the “dignior” of the
clergy offering a palm to the celebrant, who receives it standing.
If no “dignior” is present, the deacon receives a palm (generally

28 Rub, Miss . Dam, in Pal mis.

29 Martin tied, /. II, p* n * 2 5*

_ 4 HOLY WEEK SERVICE

354

marked by a ribbon) from an acolyte and places it on the altar,
from which the celebrant takes it standing and then hands it to the
subdeacon. Deacon and subdeacon then go to the highest step and,
kneeling on the platform, receive the galm from the hand of the
celebrant, kiss hand and palm, arise and make a genuflection. The
subdeacon returns to the right and the deacon to the left of the
celebrant, to give him the palms that are to be distributed, having
previously placed their own on the altar or given them to an acolyte.
When the distribution commences, the “Pueri Hebraeorum” is sung
by the choir and repeated as long as the distribution lasts. The cele-
brant distributes the palms to the clergy, beginning with the priests
and ending with the inferior clergy', who, two by two, approach
and kiss first the palm and then the hand of the celebrant. If
it is customary-, the celebrant may distribute palms to the people
with the assistance of the ministers. Then all return to the altar,
genuflect, and go to the episde side, where the celebrant washes his
hands and ascends to read the last oration. A palm branch is tastened
to the processional cross by the master of ceremonies or an aco-

lyte.

6 . When the procession begins, the celebrant puts incense into
the censer at the altar , 30 whereupon the subdeacon goes down to
the epistle side, takes off his maniple, and receives the processional
cross; then, preceded by the thurifer and accompanied by the two
acolytes, he betakes himself to the middle of the sanctuary, where
he waits until the deacon has sung the “Procedamus in pace.” The
celebrant and the deacon, with palms in one hand and the biretta
in the other, follow the subdeacon, or the choir or chanters 31
who accompany the procession. When the procession arrives out-
side the church, all except the subdeacon, the master of ceremonies,
the acolytes, and the censer-bearer cover their heads. The bells are
rung during the entire procession. On returning to the door of the
church, some of the singers enter the church, while the rest remain
outside. The subdeacon with the acolytes stands near the door, the

. 30 Martinucci, I. c., II, p. 183, n. 69; the U. S. Cerem., p. 227, says: on the epistle
side.

31 Martinucci, II, p, 184, says that the chanters do not carry palms, because they hold
the book (Gradualc).

PALM SUNDAY

355

cross being turned towards the people. The singers within the
thurch, turned towards the door, sing “Gloria laus,” which is re-
peated by the clergy outside; then the other strophes arc sung by
those within, the clergy alternately repeating “Gloria laus ” When
all the verses have been sung, the subdeacon, turning the crucifix,
knocks on the door with the foot of the cross; the door is imme-
diately opened, the procession re-enters the church, and the anthem

“Ingredicnte Domino” is chanted.

In entering the church all uncover their heads. Upon arriving
in the sanctuary, the subdeacon and the acolytes go to the Epistle
side, where they replace the cross and the candlesticks and await
the celebrant and the deacon. When the latter arrive in the sanc-
tuary, they genuflect as usual in the middle of the altar and then
go to the epistle side, where the deacon receives the celebrant’s
palm, kissing it and the celebrant’s hand, and gives it with his own
to the master of ceremonies. Then, turning towards the altar, the
ministers take the cope from the celebrant, put on his maniple and
chasuble, and then put on their own maniples, and, having bowed
to the clergy as usual, go to the altar and begin the Mass. ^

The Mass has nothing peculiar until the end of the “Tractus,

when the Passion is sung.

The Passion

According to the Caeremontale Episcoporum 3 ~ the Passion is
sung as follows:

1. While the Epistle and Tract are sung, the three chanters
dress in the sacristy. They wear amice, alb, cincture, maniple, and
a common stole hanging from the left shoulder and tied around
the waist line on the right side . 33 The color of maniple and stole is

purple. „ .11

2. Towards the end of the Tract the master of ceremonies leads

the three chanters to the sanctuary: first the evangelist (C), sec-

32 Lib. II, cap. XXI, nn. 14 ff. . . . “ntleifi ” called in

33 Not the broad stole used by the deacon when he doffs ^ g c h“s

Italian “stolone” (large stole); S.R.C., Mar. 12, 1897. ad VII (n. 3949). the S.C. has
also decided that the chanters must at least be deacons (n. 158.., ad 8).

HOLY WEEK SERVICE

35 6

ondly Christ (>p). thirdly the synagogue (S) or rabble. Three
chaplains or acolytes follow. The chanters ask the blessing of the
bishop, if he is present. 31

V The Caeremonialc supposes that there is only one book, held
by one of the chaplains, out of which all three sing the Passion.
However, the S. Congregation has allowed three bookstands and
three books, but they must stand in a row on the gospel side, 36
It has also been decided that the words of the Passion which refer
to the multitude (rabble) may be sung by a lay choir. 3 ' 1

4. The chanter who sings the parts of the chronicler or evangelist
(C) stands in the middle, the one who sings the part of Christ
(*{<) to his right, nearer to the altar; the one who represents the
synagogue or Peter, Caiphas, Pilate, etc., (S) to the left ot the
chronicler. They sing the Passion with heads uncovered, and fac-
ing the three chaplains, who stand before them with their backs
turned towards the wall; all stand on the Gospel side and chanters
and chaplains hold palms in their hands.

5. If the parts of Christ arc to be sung by the celebrant — which
is permissible when there is a lack of sacred ministers — the celebrant
stands on the gospel side. 37 At a “Missa Cantata” (without deacon
and subdcacon) the celebrant may “read” the Passion as far as the
“Munda cor maim,” and then sing the rest in the Gospel tone. 33
The parts of the chronicler and the synagogue must not be chanted
by a lay choir, and the part of Christ by the celebrant. 39

6. If the priest says a low Mass, the whole Passion is read on
the gospel side. 40 According to the faculties granted by the S.R.C.,
bishops may permit all priests who have to binatc to recite the
Passion in one Mass only. The other Mass (without the Passion)
is said thus: After the Tract the “Munda cor meum,” then the “Se-
quent ia sancti evangelii secundum Matthaeum,” then the “Altera

5f n r Samc P*' C flowed if an abbot (superior) is present;

1 706 ^ n . ^2 1 69)! >8 "’ 3d H 4044)i but num arc S.R.C., June 17,

sa sIr c ‘ fine !'/ [lit’ “I n 1 I Unc ,6 * l8 ^- ni (an. 27., o. 3804).

80 S.R.C.l n. 40 jV, n ‘ 4 °’ 3I) ‘ Thc Goi Pcl side appears to be preferred.

MAUNDY THURSDAY

357

autem die.” 41 If the blessing of the palms is omitted, thc last Gospel
is that of the Blessing: “Cum appropinquarct .” This Gospel is also
said as the last Gospel in all private Masses, 42
It would be out of place to accompany the chanting of the Pas-
sion with thc organ or any other musical instrument 43
On Tuesday and Wednesday of Holy Week thc Passion is sung
in the same manner as on Palm Sunday, but no palms are used
by any of the participants.

II. Maundy Thursday

1. Preparations, T he altar should be decorated festively, but with-
out relics or statues. Antependium and vestments, as well as the veil
of the altar cross, should be white. On thc credence should be the
chalice for the Mass with two large altar breads; also another chalice
with pall, paten, white silk cloth and silk ribbon; a ciborium with
the necessary number of particles; a communion cloth or paten,
and a wooden clapper. The processional cross standing near the
credence should be covered with a violet veil. Near at hand, but
outside the communion railing, should be a canopy. The rest as
for High Mass. In the sacristy should be prepared another dal-
matic, etc., for the cross-bearer, if thc ceremony is to be solemn;
otherwise, a surplice for him, as also three surplices for the

acolytes. 44

2. The Mass is said as usual, but the psalm “Judica” as well as
the “Gloria Patri” arc omitted, also at the “Lavabo .” Thc “Gloria”
is sung. When it is intoned, the organ is played and the bells are
rung, after which they remain silent until the Gloria on Holy
Saturday. 45 The “Credo" is said and the Preface of thc Cross, the
“Communicantes ” the “Hanc igitur” and the “Qui pridie” proper
to this Mass. The “Pax” is not given. Of the two large Hosts conse-

4 t See our Rights and Duties of Ordinaries , 1924, p. 53 ^- This faculty, of course,
can only be used on Palm Sunday, because oil the other three days bination is pro-
hibited under Can. 806, 5 2.

42 Rub. Miss. Dom. Palm. , ,

43 Caerem. Episc., I, c. XXVIII; Martinucci, l. c.. II, p. 189. n. 97.

44 The Memortaie requires at least three servers.

46 If customary, thc organ may be played and the bells rung until the choir h
finished thc "Gloria." S.R.C., June 11. l 83 o, ad IV (n. 3515)-

g HOLY WEEK SERVICE

crated, one is consumed, while the other is placed into the special
chalice before the ablution and after the celebrant has made a simple
genuflection. He then covers it with the pall and paten inverted,
and with the white veil, draws the white ribbon around over the
knob of the chalice, and places it on the corporal in the middle of

the altar.

At the Solemn Mass, the ministers genuflect, change places, and
again genuflect with the celebrant, who, rising, takes the Sacred
Host and places it in the chalice (horizontally). The deacon covers
it with the pall, etc., as described above; then uncovers the ciborium,
genuflects, and retires to the epistle side to sing the “Confiteor,”
after which the celebrant says the usual prayers in the usual (not
singing) tone for the distribution of Holy Communion. The sub-
deacon stands on the gospel side, until he is going to receive. After
Communion the ministers change places and then all conduct
themselves as at Mass with the Bl. Sacrament exposed. At the be-
ginning of the last Gospel the celebrant makes the Sign of the Cross
on himself only and not on the altar. 48

3. The Procession on Holy Thursday is thus described in the
rubrics of the Roman Missal : 47

a) On Maundy Thursday an appropriate place (“sepulchre”)
should be prepared for the reservation of the Sacred Host in a side
chapel or on an altar of the church. This sepulchre should be
decorated with veils and lights, but no statues or images of Saints
may be put there for decorative purposes; neither any representa-
tions of the Passion of our Lord. 48 Nor is it permissible to place

before the Blessed Sacrament a large cross from which a white cloth
hangs. 40

b) After Mass the torches or candles are lighted and the pro-
cession forms as usual. A special subdeacon dressed in a white
dalmatic or an acolyte wearing the surplice carries the processional
cross which is covered with a purple veil. 50

c) The celebrant, wearing a white cope, stands before the altar

4 0

Ruh* Missal * Fcria V in Caena Domini.

47 Fcna V in Caena Domini ,

llcor?’ ^ CC ' 'l 'I 96, 11 / n - 3939 ); Sept. 26, 1868, ad I (n. 3178)

49 S.R.C., Aug. 8, 1835, ad I ( n . 2734). V * 7 *

00 S.R.C., Det. 20, 1783, ad IV' (n. 2524),

MAUNDY THURSDAY

359

:t : puts incense into the censers, without blessing it. Then he
kneels in the middle of the altar (on the lowest step) and incenses

the Bl. Sacrament with three swings.

d) After the incensations, the celebrant goes up to the altar and

genuflects; then he takes the chalice with the Blessed Sacrament,
covering it fully with the humeral veil; if a deacon or other
priest assists, he hands the Bl. Sacrament to the celebrant,

e) Then the celebrant walks under a canopy to the sepulchre,
accompanied by the deacon and the subdeacon— if there are such

- otherwise alone. In front of him march the two censer-bearers,

swinging the censers.'’ 1 During the procession the hymn Pange
lingua” is sung by the chanters or by the choir marching in the pro-
cession, if there is room.

When the celebrant arrives at the sepulchre, the deacon,
kneeling on both knees, receives the Bl. Sacrament from his hands
and places it on a corporal spread on the altar. If there is no assist-
ant, the celebrant himself places the Bl. Sacrament on the altar,
genuflects, and descends to the foot of the sepulchre, where he

incenses the Eucharistic Lord.

g) After the incensation the celebrant, if there is no assistant,
ascends the altar, genuflects, and replaces the Bl. Sacrament in the
sepulchre or urn, 52 genuflects, and descends to the lowest step.
After a double genuflection all rise and silendy return to the choir

or sacristy.

After Vespers has been said in choir, the altars , if there are more
than one, are stripped. If the celebrant of the day performs the
ceremony, he wears the alb and a purple stole. If another priest
officiates he wears surplice and stole, 53 but he may not perform this
ceremony until after the “Mandatum,” say, at about four o’clock
P.M. 61 During the stripping the antiphon "Diviserunt” is be-

61 S.R.C., March 28, 1876, ad " (n. 33 95> allowed six or cijht members of the
Confraternity of the Bl. Sacrament to accompany the celebrant on both sales of the

“SS&e urn or cpsulc must be covered from every side so that the chdlce may
not be seen through a glass opening; S.R.C., Mar. 3 o. .886, ad (n. 3 «o). Inthe
sepulchre or urn, no ciborium or pyx with consecrated particles may be placed,

ftri. v" e&mt: S.R.C., Sept. It, 1847. ad in (n. 2959).
54 S.R.C., Nov. 12, 1831, ad 7 (n. 2684).

HOLY WEEK SERVICE

360

gun, followed by the alternate recitation of Ps, 21 and its anti-
phon.

The ceremony of the “Man datum” is used only in religious
communities and a few cathedral churches, and may therefore be
omitted here.

III. Good Friday

1. There should be six candlesticks with six unbleached candles,
not lighted, on the bare altar; also a wooden cross covered with a
black or purple cloth that can easily be removed, and a violet
cushion on the second altar step.

2. A linen cloth is spread over the credence, without hanging
down; an altar-cloth, folded, large enough to cover the altar with-
out hanging down; a book-stand with a Missal; a black burse
containing a corporal, pall, and purificator; a black veil for the chal-
ice, to be used at the end of the office; the censer and incense; cruets
with wine and water. Near the credence there should be a carpet with
a cushion of violet color and a white veil, adorned with golden and
violet silk fringe, a processional cross, covered with a violet veil, and
a wooden clapper. On the Gospel side: three desks for the singers
of the Passion (if solemn).

3. At the sepulchre: on the altar a corporal, a white humeral veil,
the canopy, torches and candles for the procession.

4. In the sacristy: if solemn service is held, two black folded
chasubles for the deacon and subdeacon; a chasuble for the cele-
brant; two stoles; three maniples; albs, cinctures, and amices. Also
three albs, with cinctures and amices, as many black m ani ples and
stoles, and three Missals for the deacons who are to sing the Pas-
sion. Besides, two censers and an incense boat.

Service according to the “Mem oriole”

1. The celebrant, preceded by two acolytes, goes to the altar with
covered head. At the foot of the altar he genuflects, then prostrates
himself laying his hands on the cushion placed on the second
step, and prays for about a minute. The first acolyte takes the altar-

GOOD FRIDAY

36l

cloih, unfolds it over the altar with the assistance of the second
acolyte, but they do not unfold it in its full width, as the foremost
part of the altar must be left uncovered. The third acolyte places
the bookstand with the Missal on the epistle side.

2. Having risen, the celebrant goes up to the altar and kisses it
in the middle. Proceeding to the epistle side, he reads the first les-
son with the Tract. Then he says “Oremus,” and, kneeling down
with all the clergy and the people, continues: “Flectamus genua.”
The second acolyte, who rises first, answers: “Levate.” Then the
celebrant says the prayer Dcus a quo, reads the second lesson
with Tract and the Passion. Having said in the same place, “Munda
eor meum ” he continues to read that part of the Passion which
is sung as the Gospel. At the end he does not kiss the book, but (in
case there is no sermon) immediately reads the prayer, as in the

Missal. 65

3. Before every prayer, except the one for the Jews, the celebrant
says, “Flectamus genua,’ 1 whereupon all the clergy and the people
kneel; the second acolyte, rising up before the others, says, “Le-
vate.” At the end of the prayers, the first acolyte, assisted by the

1: rd, lays a carpet before the steps of the altar or of the sanctuary,
and a violet cushion on the first steps, and spreads the white veil

over all.

Veneration of the Cross

1. After these prayers the celebrant takes off the chasuble on the
epistle side, goes (per viam longiorem ) to the middle of the altar,
and takes the wooden cross, while an acolyte holds the missal.

2. Then the celebrant betakes himself to the rear corner of the
epistle side and, his face turned towards the people, uncovers with
his right hand the top of the cross, as far as the transverse piece,
and, raising the cross a little with both hands, says or sings with a
solemn voice: “Eece lignum crucis. The acolytes, in the same tone
of voice, continue: “In quo salus munch pependit ; all but the

55 If there is a choir to sing and a cleric to assist, the latter may sing the lesson,
and the choir the Tract. If the last part of the Passion is sung, the celebrant sings n
on the gospel side, after having recited the “Munda cor meum in the middle of the

altar; Braun, /. c. t p* igi.

HOLY WEEK SERVICE

celebrant kneel down, and the acolytes say, “Venite, adoremus”-

-J

after which words all rise again.

3. Then the celebrant steps forward to the front corner of the
epistle side, uncovers the right arm of the cross and the head of
the crucifix, and, raising his voice and holding the cross a little
higher, again says: "Ecce lignum crucis." The servers continue, “In
quo salus," etc.; then all kneel and say: “Venite, adoremus,” as
before.

4. Finally, the celebrant, in the middle of the altar, uncovers the
whole cross and, raising his hands and voice still higher, says for
the third time: “Ecce lignum crucis,” etc. The acolytes answer and
kneel as before.

5. The first acolyte now uncovers the processional cross, where-
upon all other crosses in the church are uncovered and the second
acolyte replaces the book on its stand on the altar. The celebrant,
going down from the altar by the gospel side, devoutly carries the
cross, holding it up with both his hands, to the place prepared for
it. There, kneeling down, he places it on the cushion covered
with the white veil.

6. After having risen and made another simple genuflection, the
celebrant goes to the bench, takes off the maniple and his shoes,
and proceeds to venerate the cross; he bows to it at suitable dis-
tances, kneeling on both knees, and then kisses it. Then he rises
and, having knelt to the cross, returns to his seat at the epistle side
and puis on the maniple and his shoes. The servers also take off
their shoes, and venerate the cross in the same manner as the
celebrant. After the acolytes, the people venerate the cross — first
the men, and dien the women. I he first acolyte remains by the
cross whilst it is being venerated by the people; the other two go
up to the celebrant and loudly and distinctly recite with him the
\erses and responses called Improperia” (reproaches); they are re-
cited by the celebrant and the acolytes alternately and in number

Lorrespon ing to t e number of those who come to venerate the cross,
either from the Missal or the Holy Week books.

«n^° War fk end ^ is ccremon y the first acolyte lights the
candles on the altar, and the third takes the book-stand, with the

GOOD FRIDAY

3 6 3

Missal, from the altar. Then the second and third acolytes go, one
to the epistle, the other to the gospel side, and unfold the altar
cloths. This having been done, the second acolyte, if in orders,
brings to the altar the burse with the corporal and the purifier over
it; lie takes the corporal out of the burse, unfolds it, and places
the purifier near it, on the epistle side. Meanwhile the third acolyte
places the book-stand, with the Missal opened, on the altar at the
epistle side.

8. The veneration being over, the celebrant carries the cross
back to the altar, places it between the candlesticks, and makes a
genuflection. One of the acolytes removes the cushion and the veil
from the floor and another puts fire into the censer. The celebrant
again puts on the chasuble at the bench, on the episde side, and,
with head uncovered, goes up to the altar.

Procession

1. The celebrant genuflects in piano, covers his head, and betakes
himself to the repository, accompanied by those who are about to
take part in the procession. 66 At the sepulchre the marchers divide

on each side, so as to form a guard.

2. The celebrant genuflects on both knees before the lowest step
in front of the repository, kneels down on the step and prays for a
brief moment. Thereupon he arises, opens the repository, genuflects,
goes down the first step, and, standing, puts incense into the censer,
without blessing it, however, and without the usual kiss. The candles
for the procession are lighted and the canopy is prepared. The cele-
brant, kneeling on the platform of the altar, incenses the Blessed
Sacrament in the repository, arises, makes a genuflection, takes
the chalice out of the repository, and places it on the altar. Then
he makes another genuflection, shuts the repository, in which he
leaves the pyx with the consecrated Hosts, makes a third genu-
flection, and descends to the first step, where, kneeling, he puts on
the veil, rises, genuflects once more, and takes the chalice as he

60 The order of the procession is as follows: (a) the banner; (b) the confraternities
and some men; (c) the processional cross carried by an acolyte or the subdeacon; (d)
the si nj»crs; (e) the clergy; (f) the celebrant with head covered; Braun. 1 . c„ p. 118.

« ■ ■ , ■: mrrn

* . ' La * «T JT f

; i > v

14 * ■

1 L

HOLY WEEK SERVICE

did the day before, which the second acolyte covers with the
veil. 57

3. The celebrant, his face turned towards the procession, begins
with a loud voice, or (if there are singers) intones the hymn “Vex-
illa regis” and continues it with the second acolyte. As he marches
under the canopy, with one acolyte to his left, the censer-bearer
continually swings the censer.

4. Four candles should be left burning at the repository'. The
banner and the canopy are left outside the railing; the processional
cross is put near the side-table. The men of the congregation, carry-
ing candles, stop outside the railing in regular order, holding the
candles in their hands to the end of the office.

5. The celebrant then goes up to the altar, places the chalice on
the corporal, genuflects, rises, and goes down the first step of the
altar. There he takes off the veil, and, standing, puts incense into
the censer; then, kneeling down on the platform, he incenses the
Blessed Sacrament.

I'S li

Mass of the Presanctified

1. The celebrant, arising, goes to the altar, makes a genuflection,
takes the veil from the chalice, and places the paten on the corporal.
Then he takes the chalice, lays the consecrated Host on the paten,
takes the paten with both his hands, and places the Host on the
corporal, not saying anything; and, not making the Sign of the
Cross,; he? places the paten on the corporal at his right hand.

2, After a simple genuflection, he takes the chalice, goes to the
epistle side, and, holding the chalice in his left hand, pours wine
and water into it, without blessing, and without saying anything.
The chalice is not wiped, but is placed beside the corporal.

L ^' 1 .^ ie ce ^ e ^ rant returns to the middle, genuflects, replaces the
chalice in the usual place, without making the Sign of the Cross,
and covers it with the pall.

4. In the middle of the altar, the celebrant puts incense into the
censer, wit out o essing. Then, taking the censer, he kneels, incenses

before the procession Marts-* U* V.^Ccr! ' ' n 8 ^ n ° inccnsc is put into thc ccnscr

stir'

■ •*” - * 1

GOOD FRIDAY

365

the offering, saying, “Inccnsum istud,” etc. Having incensed the
offering, he kneels again and incenses the cross, saying, “Dirigatur
Domino,’ 1 etc.; having once more knelt to the cross, he continues
the incensing of the altar as usual, kneeling every time he passes
by the middle. He then gives the censer to the censer-bearer, saying,
“Accendat in nobis,” etc. Immediately, taking care not to turn his
back to the Blessed Sacrament, he goes from the platform down
to the second step, a little back of the altar on the epistle side, his
face turned towards the people, and washes his hands, saying

nothing.

5. Returning to the middle of the altar, the celebrant genuflects,
and, rising, places his hands joined on the altar, bows and says with
a low but intelligible voice, “In spiritu humilitatis,” etc. He kisses
the altar, kneels, and, turning towards the people on the Gospel
side, says, “Orate fratres”; he returns by the same way to the
middle, without completing the circle, and kneels again. The words
“Suscipiat” are not answered.

6. Then, with hands joined before the breast, the celebrant says
or sings in a ferial tone the “Oremus” "Praeceptis,” etc.; while
saying the “Pater Noster” he extends his hands. The servers an-
swer, “Sed libera nos a malo,” and the celebrant, “Amen”; then
with a low voice, still holding his hands extended, he continues
in the ferial tone as before, “Libera nos, etc., and at the end the

acolytes answer “Amen.”

7. The celebrant, having genuflected, uncovers the chalice, puts
the paten under the Host, and holding the paten on the altar with
his left hand, raises the Host with his right, so that it can be seen
by the people. Immediately after he raises the Host over the
chalice, already uncovered, and forthwith divides it into three
parts, saying nothing; the last part he drops into the chalice, with-
out making the Sign of the Cross. The chalice being covered, he
kneels, rises, and with his hands joined over the altar and his body
inclined, says secretly, “Perceptio Corporis,” omitting the two other

prayers.

8 After a genuflection he takes the paten with the Host, says, as
usual, “Panem caelestem,” etc., and also the “Domine : non sum
dignus etc., striking his breast. Then he signs himself with the

HOLY WEEK SERVICE

366

Host, saying, “Corpus Domini nostri,” etc., and communicates.
Then he uncovers the chalice and genuflects, rises, and having
gathered the fragments as usual, takes the chalice with both hands
and, without making the Sign of the Cross, reverently takes the
particle of the Host with the wine. Omitting the usual ablution of
the chalice, he washes his fingers with wine and water over the
chalice.

9. Having taken the ablution in the middle of the altar, he wipes
the chalice, covers it with the small black veil, bows, and with his
hands joined before his breast, says secretly, “Quod ore sumpsimus,”
etc. Then he takes the chalice, goes down to the “planum,” and
genuflects to the cross. After which he covers his head and returns
with the acolytes to the sacristy.

Solemn Service

1. Deacon and subdeacon wear a black folded chasuble (“plicata”)
and a maniple, walk to the altar and prostrate themselves, as stated
above. In the meanwhile one altar cloth is spread on the altar by
the acolytes. After a short prayer, celebrant, deacon, and subdeacon
arise, go up to the platform, where the celebrant kisses the altar
in the middle, while the deacon and subdeacon genuflect. Then all
three move to the epistle side, where the celebrant reads the les-
son in a low tone, while a reader (lector) reads it aloud in the
middle of the sanctuary. 58

2. After the Tract, the celebrant sings “Oremus ’ and the deacon
immediately subjoins “Flectamus genua," kneeling with all the
clergy, the celebrant excepted. The subdeacon answers, “Levate,”
and all rise again. Whilst the celebrant, with his hands extended,
sings the prayer, the second acolyte helps the subdeacon to take
off his chasuble. The latter, having received the Missal from the
master of ceremonies, kneels before the altar, bows to the clergy,
and sings the lesson, without the title, in the usual tone.

3. The Passion is read entirely by the celebrant in a low voice,

on the epistle side, whilst it is sung by three chanters on the
gospel side. 50 ’ \

Miss* Fenct VI tn Purasceve „

59 On this day the desks are not covered by a cloth; Rub. Miss., /. c.

1 JOOD FRIDAY

367

After the Passion has been sung, the deacon takes off the
chasuble, puts on the larger stole, and carries the gospel book to the
altar making the usual bow and genuflection. Then, kneeling on
the platform, he says, “Munda cor meum,” without asking the usual
blessing, rises, takes the Missal, goes down the steps at the right
of the subdeacon, and, after the usual genuflection and bows, pro-
ceeds to sing the Gospel, at which neither censer nor candlesticks
are used. After the Gospel the subdeacon does not carry the Missal
to the celebrant, but shuts it and gives it to the master of cere-
monies; then, all having made a genuflection in the middle, the

acolytes go to their places.

After the Gospel the invocation prayers are sung by the cele-
brant, with hands joined when he sings the Oremus, but ex-
tended when he sings the oration “Omnipotens” — all on the epistle
side and in a ferial tone. Deacon and subdeacon stand behind the
celebrant, one behind the other, and sing “Flectamus” and “Le-
vate respectively.

6. The uncovering of the cross is done as described above, except
that the deacon takes the cross from the altar and hands it to the
celebrant, and the latter is assisted by the sacred ministers in chant-
ing the “Ecce lignum crucis,” until the “Venite adoremus."

7. The celebrant, accompanied by the master of ceremonies, car-
ries the cross to the place prepared for it, and genuflects, after which
he repairs to the bench for his shoes. Then follows the veneration,
as stated, first by the celebrant, then by the deacon and sub-
deacon, the clergy, and the laity. The “Improperia are sung,
during which the celebrant recites them with deacon and sub-

deacon. 60

8. Towards the end o£ the adoration, the six candles on the altar
are lit. The deacon takes the burse from the credence, goes up to
the altar, and spreads the corporal as usual, with a purificator
near it. After the adoration, the special subdeacon takes the pro-
cessional cross and walks ahead between two acolytes, who carry
candlesticks with lighted candles, while the other marchers carry
unlighted candles or torches. 01 Only when the procession has ar-

60 Rub. Miss., I c.

Rub. Miss., 1. c.

HOLY WEEK SERVICE

rived at the sepulchre are the candles or torches Lighted and not ex-
tinguished until after the communion of the celebrant.

9. The celebrant kneels for some moments in adoration before
the sepulchre. In the meantime the deacon opens the sepulchre, or
the celebrant, if alone, opens it after a short adoration. Then in-
cense is put into two censers, and incensarion follows.

10. The chalice with the Sacred Host is taken out of the sepul-
chre and covered with the ends of the humeral veil. The procession
moves towards the altar, the celebrant walking under the canopy 02
and two thurifers swinging their censers before the Bl. Sacrament.
During the procession the hymn “Yexilla Regis prodeunt” is sung.

11. All those persons, lay (except women) and ecclesiastical, who
march in this or any theophoric procession or perform any func-
tion thereat, must be bare-headed. Hence neither mitre nor skull-
cap nor biretta may be used. 63

12. When the procession arrives, only the clergy enter the sanc-
tuary, while the rest remain in their places. The canopy carriers,
too, should carry lighted candles after they have put the canopy
aside.

13. At the Mass of the Presanctified the deacon and subdeacon
have the following functions:

a) The Host being placed on the corporal, the subdeacon makes
a genuflection, goes to the right of the deacon, makes another
genuflection, and, receiving the cruets from an acolyte, takes the
one which contains the wine and gives it to the deacon, who puts
some of the wine into the chalice, taking care not to place it on
the altar, nor to wipe it with the purifier. Then the subdeacon

I XH!rs water the chalice, without asking the blessing

of the celebrant, who does not give it, nor recite the prayer, “Deus
qui humanae, etc. The acolyte carries the cruets back to the side-
ta e, t e subdeacon goes to the left of the celebrant, making the
usua genu ection, and the deacon presents the chalice to the cele-
brant, who, without making any cross or saying any prayer, places

C l f -pu cor P or ’ where it is covered by the deacon with the pall.

J_ The k SaCred ° blatI0ns ^e incensed as usual, with the words,

ad 3 (n. 2326). ***** *** Can0Py Wear 3 SUrplicc * bu < no cope; S.R.C., Sept. 15, 1736,

63 S.R.C., Aug. 31, 1872. ad n (n. 3276); July * 3 , l8g7 (n .

GOOD FRIDAY

369

“Tnrensum istud”; likewise, the cross and the altar, with the cus-
tomary genuflections, and with the words, Dirigatur Domine,
tc “Accendat ” etc. At the epistle corner the deacon receives the
‘ser from t he celebrant and gives it to the censer-bearcr, who
carries it to the sacristy. The deacon does not incense the celebrant.

c) At the “1 .avabo” the celebrant descends one step on the
eoistle side, and, turned towards the people, washes his hands, the
subdeacon pouring the water and the deacon presenting him with
the towel The psalm “Lavabo” is not said; the celebrant and the
ministers go to the middle of the altar, and the acolytes carry
everything back to the side-table.

Ill) At the “In spiritu humilitatis,” the deacon stands at the

richt the subdeacon at the left of the celebrant.

e) At the “Oremus: Praeceptis ” etc., the position of deacon and

subdeacon is as usual. . ,

f) At the Elevation, the ministers kneel on the platform, without

raising the chasuble, without incense, and without the use of the

C g) P After the deacon has covered the chalice, he and the subdeacon

genuflect, change places, and genuflect again.

h) After the Communion, the subdeacon uncovers the chalice,

and, when the fragments have been collected, pours wine and water
into the chalice; after the ablution, the ministers change places,
making a genuflection as they pass by the middle of the altar, the

subdeacon goes to the Missal and the deacon to the ■fo rffr jgfr
having taken off the large stole and put on the folded chasuble,
returns to the platform at the right of the celebrant. The Missal is
not changed to the epistle side. After the “Quod ore sumps, mus
the subdeacon wipes the chalice and covers it with the ved whic
one of the acolytes has brought to the altar, carries it to the side-
table, making a genuflection to the cross as he P^esbythe middle,
returns to the left of the celebrant, and closes the Missal.

i) When the signal is given by the master of “temonies, e
celebrant and the ministers bow to the cross, defend to the foot
of the altar genuflect together with the master of ceremonies and
the acolytes' who do not carry the candlesticks; having put on then
caps aU go’to the sacristy, where they take ofl the sacred vestments.

holy week service

$ 7 °

IV. Holy Saturday

1. Outside the church (or in the vestibule, if the weather or other
circumstances do not permit outside service) should be placed:
(a) a table covered with a white cloth, and upon it a saucer with
five grains of incense, censer and boat, holy water with sprinkler,
maniple, stole, and dalmatic of white color, a lantern or candle,
and a taper; (b) a chafing-dish with coals or bucket, and tongs;
(c) a long ornamented rod with the trip e candle on top; d) a
desk for the missal.

2. At and near the high altar: (a) a cross and candlesticks, as on
feastdays; (b) two antependia, one violet, under which a white one
is placed; (c) on the epistle side, the Missal stand with the Missal
opened, and lamps ready to be lighted; i d) on the Gospel side, a
stand for the triangle-rod, a bookstand for the “Exultet,” the paschal
candle on a candlestick prepared for easy lighting and furnished
with five holes.

3. On the credence, covered with a white cloth, a missal for the
“Exultet,” the chalice covered with a veil and burse of white color,
cruets with wine and water.

4. In the sacristy, four surplices for the acolytes; the amice, alb,
cincture, a violet stole and cope; also, a violet maniple, stole, and
chasuble; a white maniple, stole, and chasuble; a white veil; and
candles to accompany the ciborium when the priest brings it back
to the altar.

5. At the baptismal font , a table covered with a white doth;
towels; the holy-water vase with sprinkler; vessels to dip water
from the font; the vessels containing the oil of the catechumens and
the holy chrism; a pitcher of water with a basin for washing the
hands and a few slices of bread without crust on a small plate; and
some dean cotton on a plate for wiping the fingers.

SERVICES ACCORDING TO THE “MEMORIALE”

I. Up to the Blessing 0} the Paschal Candle

1. Outside the church, fire is struck from a flint (if possible) . and
with it the charcoals in the pan are kindled.

HOLY SATURDAY

37 1

2. Everything being prepared and the sign given with the clap-
per the celebrant proceeds to the main door, preceded by the first
acolyte with his hands joined, and the third acolyte with the pro-
cessional cross. The celebrant walks between the second and fourth
acolytes. When outside, the acolyte with the cross stops, turns and
holds the crucifix turned towards the celebrant, who places himself
before the table, which is between him and the cross.

3. The celebrant standing, reads the three prayers for the blessing
of the fire and then the prayer for the blessing of the incense.
Whilst he blesses the incense, the first acolyte takes some of the
new fire with the tongs and puts it into the censer. The celebrant,
with the usual blessing and kiss, puts the incense into the censer ,
sprinkles the fire and the grains of incense, reciting the anthem
“Asperges me,” and incenses them. "1 lie censer-bearer, having re-
ceived the censer, puts some more fire into it.

4. The celebrant takes off the cope and stole, puts on a maniple
and a stole on his left shoulder, as deacons wear it, and a dalmatic
of white color. Meanwhile the second acolyte lights a candle with
the new fire and places it in a lantern, and the fourth acolyte takes
the plate with the grains of incense. The celebrant again puts in-
cense into the censer with the usual blessing and kisses, and takes

the rod with the triple candle.

5. They go to bless the paschal candle in the following order:
on the right hand the acolyte carrying the grains of incense, and
on the left the censer-bearer; the third acolyte with the cross, the
celebrant, holding the rod with the triple candle, and the second
acolyte, with the lighted taper, at his left. The acolytes, carrying
the grains of incense, the censer and the cross, go into the church

and stop when the celebrant has entered the door.

6. Having entered the church, the celebrant lights one of the
three candles with the lighted taper and kneels with the rest of
the clergy and the people, the cross-bearer excepted. He says with
a distinct voice, “Lumen Christi;” then he rises, and the acolytes,
also rising, answer, “Deo gratias." They go as far as the middle of
the church, where, the second candle being lighted, everything is
done as before, except that the celebrant raises his voice a litt e
higher. At last they go as far as the altar steps, and the third candle

holy week, service

being lighted, everything is done the third time as before, but the
voices are raised still higher.

Blessing of the Easter Candle

!. The acolytes having answered for the third time, ‘Deo gra-
tias ” all rise and form a straight line, with the celebrant m the
middle, before the altar. The second acolyte lays the taper on the
table, takes the Missal for the “Exultet gives it to the celebrant,

who hands him the rod with the triple candle.

a. The celebrant, holding the missal in his hands, kneels on the

lowest step of the altar and says: “Jube, Domine, benedicere. Do-
minus sit in corde meo, et in labiis meis, ut digne et competenter
annuntiam suum paschale praeconium. Amen” Then rising, and
having made a genuflection to the altar with the others, he goes to
the book-stand, which is covered with a white veil at the gospel
side, followed by the censer-bearer, having at his right the fourth
acolyte with the grains of incense and the third acolyte with the
cross, having at his left the second acolyte with the triple candle.

The celebrant carries the Missal.

3. Arrived at the book-stand, the celebrant lays the Missal on the
stand, the cross-bearer stands at the right of the celebrant, the censer-
bearer at the right of the cross-bearer, the acolytes holding the triple
candle, at the left of the celebrant, the acolytes with the grains of

incense, at the left of the triple candle.

4. The celebrant then incenses the missal and begins the “Exultet.’
At the words, "Curvat imperia,” he puts the grains of incense into

the side of the paschal candle, in the following order: 425

5. The fourth acolyte leaves the plate in which the grains were
on the side-table, takes a rod, with a wax taper fastened at the top,
and returns to his former place at the left of the triple candle.

6. At the words, ‘’Rutilans ignis accendit,” the celebrant lights
the candle from the triple candle. At the words, “Apis mater eduxit,”
he stops, until the fourth acolyte has ignited a taper to light the
lamps of the church.

HOLY SATURDAY

373

The “Exultet” being ended, the celebrant shuts the Missal
and the second acolyte puts the triple candle in the stand prepared
L it at the gospel side. The third acolyte leaves the cross at the
file side. Then, preceded by the censer-bearer with the acolyte
kn carried the grains of incense at his left, and also by the second
fnd third acolyte, the celebrant kneels before the altar and returns
to the sacristy. There, having taken off the white vestments, he puts
011 violet maniple, stole, and chasuble.

The Prophecies

,. Thus vested and preceded by the acolytes, the celebrant re-
turns to the altar, bows to the cross, and goes up to the platform,
where he kisses the altar and betakes himself to the episde side.

2 There, with a loud voice, he reads the twelve prophecies with
the accompanying prayers and tracts; he kneels with all the clergy
and the people whilst he says, “Flectamus genua, before every
prayer, the last one excepted; and the server, arising, says, Levate.

I After the last prayer, the celebrant, having made a bow to the
cross from the place where he stands, goes down to his seat at the

epistle side and takes off the chasuble and the maniple.

4. If the church has a baptismal font, the celebrant puts on a
violet cope and sits down. Otherwise he goes before the altar for

the litany, as described below. n

Concerning these prophecies it should be noted that the S. Co -

gregation has made the reading of them obligatory, rmtwnhstan -
fng 8 an immemorial custom to the contrary, and that h ^ h " P .

prophecies are laid by a reader or chanter he is

reading or singing when the celebrant has finished the reading

the prophecy. 05

Blessing of the Baptismal Font

1. The celebrant being seated, as noted above, the first acolyte

84 S.R.C., April 12, «£

The purple vestments of the bishop must be cnangea

S.R.C., July 17, 1894, at! 5 ( n - 3°3 2 )*

65 S.R.C., March 14. 1861, ad ' 111 ( n * 3 I 0 4 >-

HOLY WEEK SERVICE

374

takes from its stand the lighted paschal candle and goes before the
altar. The third acolyte takes the cross and likewise goes before
the altar. The two other acolytes go to the celebrant.

2. The celebrant arises and begins in a loud voice to recite the
Tract, “Sicut cervus etc., which he finishes with the two acolytes,
whilst the procession moves to the baptismal font.

3. The procession is formed thus: the acolyte with the paschal
candle, the cross-bearer; the celebrant between two servers.

4. All stop at the baptismal font; the celebrant turns his face
toward the cross, and says, "Oremus,” and the prayer, “Omnipo-
tens,” etc. Then, with hands joined, he goes near the font, the
cross-bearer standing opposite him.

5. When singing or reading the Preface the celebrant has to ob-
serve the following rubrics:

a) At the words, “Gratiam de Spiritu Sancto,” he divides the
water with his right band in the form of a cross, and immediately
after wipes his hand.

b) After the words, “Non inficiendo corrumpat,” he touches the
water with his hand and wipes it.

c) After the words, “Indulgenriam consequatur,” he makes three
crosses over the font with his right hand.

d) After the words, "Super te ferebatur,” he divides the water
with his right hand and sprinkles it to the four parts of the world, —

east, west, north, and south, in the following manner: 3 4

e) After the words, “In nomine Patris,” etc., he changes his voice
to the tone in which the lesson is usually sung.

f) After the words, “Tu benignus aspira,” he breathes thrice
over the water in the form of a cross.

g) After the w ords, Purificandis mentibus efficaces,” he dips
the paschal candle into the water, saying, ‘‘Descendat in hanc pleni-
tudinem fomis, etc., and craws it forth. He dips it deeper the
second time, saying in a louder voice, “Descendat” etc., and takes
it out again. Lastly, he dips the paschal candle to the bottom of the
font and says in a still louder voice, “Descendat,” etc.

HOLY SATURDAY 375

h) At the words, “Foecundct cffectu,” he takes the paschal

candle out of the font, and it is wiped.

1 jx Hc continues the preface, and in a lower tone of voice con-
cludes it, saying, Per Dominum nostrum, etc.; the assisting

acolytes answer, “Amen.”

6 The second acolyte takes a vessel and Els it with water from
the font, offers the sprinkler to the celebrant, who sprinkles him-
self and* the bystanders. Afterwards he goes through the church to
sprinkle the people. The Holy Water fountains in the church should

be filled with the newly blessed water.

« Having returned to the font, the celebrant pours the oil 01

the catechumens into the water, in the form of a cross,^ saying,
“Sanctificetur,” etc. Then he puts in the chrism, saying, Infusio
chrismatis,” etc. Lastly, he puts in both oils together, in the form
of a cross, saying, “Commixtio chrismatis,” etc. He mixes the oils
with the water, spreading them all over the font, wipes his hands
with cotton, and cleanses them with a few crumbs of bread.

N. B. Should the Holy Oils arrive too late for Holy Saturday, they may
be poured into the blessed water privately and separately after their ar-
rival.— The Blessing of Baptismal water must also be performed on the
Vigil of Pentecost, the contrary custom being an abuse. 66

Litany, Mass , and Vespers

1. After the Blessing begins the Litany of All Saints (as in the
Missal or Gradual), which is responded to by the acolytes and the

PC ° P When the procession arrives at the high altar, the paschal
candle is placed on its stand, and the cross on the epistle stde. The
celebrant takes off the cope and kneels on the lowest altar step,

where he continues the Litany with the servers.

3. At the “Peccatores” the violet front veil is removed from the

altar, the candles are lighted, and flower-pots are placed between

«» S.R.C., April 12. 17551 Dec. 7, 1844 , (an- in medio chori a tluobus

•>» » thc ViEil of p “

! IDLY WEEK SERVICE

37 6

the candlesticks. The celebrant continues the Litany, as far as
“Christe exaudi nos," inclusively. Then he rises, and, preceded by
the acolytes, goes to the sacristy, where, having taken ofT the violet
stole, he puts on a white maniple, stole, and chasuble.

4. Accompanied by the acolytes, he returns to the altar, makes his
confession as usual, reciting the Psalm “Judica me, Deus" and the
“Gloria Patri." He goes up to the altar, and having said the “Aufer
a nobis,” immediately recites the “Kyrie eleison," there being no
“Introit." At the “Gloria in excelsis” the bells are rung.

5. After the Epistle, the celebrant says thrice, “Alleluia," raising
his voice gradually each time; the acolytes repeat it in the same
tone of voice as the celebrant, who continues with the verse and
the Tract. “Credo" is not said, neither is the “OfTertorium” after the
“Dominus vobiscum,” nor the “Agnus Dei"; “Pax" is not given.

6. In place of the “Communio," Vespers are said as in the Missal.
The celebrant, at the epistle side, says the anthem “Alleluia,” and
with the acolytes continues the Psalm “Laudate,” after which he
repeats, “Alleluia." Then he recites the antiphon, “Vespere autem,"
etc., with the canticle, “Magnificat." The antiphon, “Vespere," etc.,
having been repeated, the celebrant goes to the middle of the altar,
kisses it, and, turned towards the people, says, “Dominus vobis-
cum,” and finally the prayer, as usual, at the epistle side.

7. At the “Ite, Missa est," is added, “Alleluia, Alleluia." After
the Gospel of St. John, the celebrant returns to the sacristy and
takes off the sacred vestments.

SOLEMN SERVICE

The preparations are very much the same as described above.
The bench for the ministers, however, should be adorned as on the
greatest solemnities, and covered with a violet cloth, which is re-
moved when the ministers change their vestments. On this second
cloth are to be placed the violet chasuble and maniple for the cele-
brant, also another violet maniple for the deacon, and a cap for the
subdeacon. In the vestibule or rear of the church a table should be
placed, covered with a white linen cloth, and on it a white dalmatic,
a stole, and a maniple for the deacon, a violet maniple for the sub-

HOLY SATURDAY

377

deacon, a Missal, a plate containing a smal candle, matches to light
it, and a taper.

Fire

1 The celebrant wears amice, alb, cincture, purple stole and cope.
The deacon wears amice, alb, cincture, purple stole and folded
chasuble; the subdeacon the same; but none wears the maniple.
The subdeacon takes the processional cross, and the procession fol-
lows in this order: first, three acolytes; the one who is in the middle
carries the vessd with Holy Water and the sprinkler; the one at
the right carries the plate with the five grains of incense, and the
one it the left carries the censer without fire, the boat with incense,
and the small spoon within it. The subdeacon follows with the
cross After him follow the clergy, two by two. Lastly, the celebrant,
with the deacon at his left. The latter, like all the other clergy,
must have his head uncovered. As they pass before the cross of the
high altar, they all make a genuflection, with the exception of the
cross-bearer and the celebrant; the latter merely bows to the cross.

2. At the blessing of the fire, the deacon assists as at the other
ceremonies which require the aid of an assistant, raising the cope,

handling the incense and sprinkler, etc.

3. After the blessing of the fire, the deacon takes oft the purple

chasuble and puts on a white dalmatic and maniple. Then he takes

the triple candle with both hands.

4 The procession marches thus: First the censer-bearer, slowly

swinging his censer, and at his right the second acolyte, who

carries the five grains of incense; the subdeacon Mows with

the cross; then come the clergy, two by two; after them the deacon,

carrying the triple candle, having at his left the first acolyte widi

the lighted candle; last of all, the celebrant, with his hands

joined, and near him the master of ceremonies. All walk with their

heads uncovered, the celebrant alone excepted.

4. At the “Lumen Christi” the deacon acts like the celebrant, as
stated above (p. 371). On arriving before the altar, the censer-bearer
stops at the gospel side, the acolyte with the grains of incense at
the epistle side, and the cross-bearer at the right of the censer-

HOLY WEEK SERVICE

3/8

bearer. The first acolyte, having extinguished the small candle, re-
ceives the triple candle from the deacon and places himself at the
left of the second acolyte, while the deacon, retiring a little towards
the gospel side, and turning from his right side, makes room for
the celebrant, who goes up to the platform and stands at the epistle
corner.

From the “Exultct” to the Prophecies and the Blessing of the

Baptismal Font

1. The deacon obtains the blessing from the celebrant for the
“praeconium paschale," without "Munda,” but saying, “Jube Do-
mne." Then they go to the gospel side, the deacon in the middle,
having at his right the subdeacon, who turns the image of the
crucifix towards the celebrant, and the censer-bearer; and at his
left hand the acolyte with the triple candle and the acolyte with
the grains of incense. The master of ceremonies places himself be-
hind the deacon, who, with all the others, is turned towards the
book.

2 . At the bookstand, the deacon direcdy commences the "Exul-
tet ’ and does everything as the celebrant is directed to do in the
Memoriale. At the “Rutilans ignis,’’ the clergy being seated, the
deacon goes with the acolyte who carries the triple candle to light
the paschal candle with one of the smaller candles, and returns to
continue the Exultet." The acolyte places the triple candle on the
stand prepared for it near the altar. The deacon, having sung the
words, Apis mater eduxit,” stops for a while, and the first acolyte
lights his small candle, either from the paschal candle or from the
triple candle, and lights the lamps of the sanctuary; the deacon
continues the Exultet, bowing at the name of the pope.

3* Atter Exultet," the subdeacon leaves the cross in its
place, the deacon shuts the Missal and leaves it on the stand, and
both with their hands joined, make a genuflection in the middle of

\ ^ a an bench with the celebrant, who, assisted by

the subdeacon, takes off his cope and puts on the violet maniple
and chasuble The deacon, assisted by the first acolyte, takes off
h IS white and puts on violet vestments; then celebrant and min-

HOLY SATURDAY

379

isters proceed by the shortest way to the epistle side, as for the
“Introit-

, the prophecies, deacon and subdeacon sing the “Flectamus”
and “Levate," respectively. After the prophecies are finished the
celebrant, with the ministers, goes by the shortest way to the bench,
w hcre assisted by the ministers, he takes off his maniple and chas-
uble and puts on the cope; the ministers merely take off their

maniples.

Blessing of the Baptismal Font

1. The procession to the baptismal font is formed by the sub-

carrying the cross between two acolytes, the singers, the
clergy, the celebrant with the deacon at his left. On the way the
“Sicut cervus” is sung by the choir. At the font the cross-bearer
Stops at one side, near the door or entry, the first acolyte at his
left; the clergy divide into two lines — those in inferior orders near
the door, and those in higher dignity near the font. Before the
celebrant enters, he stops a little distance from the font and takes
off his cap. The second acolyte holds the Missal before him and
says in a ferial tone, “Dominus vobiscum," etc., and the follow-
ing prayer. Then, with the deacon at his left, he goes to the font
and places himself so as to be turned towards the cross and the

clergy. / t\

2 . The ceremony is performed as described above (p. 373**);

Before the holy oils are put into the blessed water, the “dignior”
of the clergy, having put on a violet stole, takes the sprinkler which
has been dipped into the blessed water and hands it to the cele-
brant, who first sprinkles himself, then the clergyman from whom
he received the sprinkler, and, lastly, the deacon and subdeacon;
then he hands the sprinkler to the clergyman, who goes and spnn-

kies the people. . , , . , ,

r Then the deacon offers the vials of oil and chrism to the cele-
brant, who pours them into the font, as stated. The acolytes bring
everything necessary to wash the hands, also the slices of bread and
lemon prepared on a plate, and the celebrant, assisted by the dea-

con, washes and wipes his hands.

HOLY WEEK SERVICE

380

4. They return the same way as they came and the celebrant,
deacon, and subdeacon prostrate themselves, laying their hands and
heads on the cushions prepared on the lower altar step.

5. Two chanters, kneeling, sing the Litany of All Saints, At the
“Peccatores," the celebrant, ministers, and acolytes, rise, make the
usual reverences, and, with heads covered, walk to the sacristy to
put on the white vestments.

6. After the ministers have left the sanctuary, the acolytes re-
move the cushions and the violet veil and antependium from the
altar, the violet veil from the side-table, and the violet cloth from
the bench of the ministers; they also spread the carpet on the
platform and altar steps, light the candles on the altar, and put back
the altar<ards, In the sacristy, the acolytes light their candles and
the censer-bearer puts fire into the censer.

Mass and Vespers

1. At the “Exaudi nos,” the celebrant, with deacon, subdeacon,
and acolytes enters the sanctuary, and the choir begins the “Kyrie,”
which takes the place of the “Introit,” not omitting the incensation.

2. When the celebrant intones the “Gloria,” the bells are rung
and the organ is played. During the “Gloria” the sacred pictures
and statues are uncovered. 63

3. The celebrant then goes on with the Mass, until the “Alleluia”
(gradual) is to be sung, which he intones three times, raising his
voice each time. When he reads the Gospel, deacon, subdeacon, and
acolytes go to the gospel side as usual, without candlesticks. The

Credo is not said, neither the “Offertory,” nor the “Agnus Dei”;
the Pax is not given. The deacon, having covered the chalice
after the celebrant has put into it the small particle of the conse-
crated Host, changes places with the subdeacon.

4. After the celebrant has received communion, the censer-bearer
goes to prepare the censer.

u 5 * * ast ablmion, the celebrant in a low voice recites

. f P sa kn Laudate Dominum” alternately with the

ministers w o are near him, standing in the same position as at

S*R.C*» July 22* 1 S_^ 3 t ad 2 (n, 2965)

esvr’'

. - • ■

HOLY SATURDAY

38 1

, “inrroit” The choir having repeated the anthem “Alleluia”
He celebrant intones, “Vespere autera Sabbati,” and with the min-
isters, continues it to the end, in a low voice, whilst the choir

6 At the “Magnificat,” the celebrant and ministers cross them-
selves and go to 'the middle of the altar, the subdeacon at the left
L d t he deacon at the right of the celebrant, where he presents
the incense. Then the altar is incensed, as usual at V espers. After
the usual incensation of the altar, etc. and the repetition of Ves-
nere autem," the celebrant goes to the middle (the ministers follow-
ing him, one after the other), kisses the altar, says Dorainus *o-
biscum,” and finishes the Mass as usual. The deacon sings, Ite,

Missa est, Alleluia, Alleluia.”

7. On Holy Saturday the oration of the Bl. Sacrament must be
added if exposition follows immediately after Mass on the same

altar 69

8 The following decisions have been made concerning the Easter
Candle: (i) During the “Exultet” it should be placed in such a
way that the Cross is directed towards the episde side; after the
“Exultet” the Cross looks towards the people. (Decreta Aath., n.
4iq8, ad VII). The candlestick for the Easter Candle must be
placed on the gospel side, in piano (ibid., n. 2890, ad II). (2) The
Easter Candle is, as a rule, lighted at Mass and Vespers on Easter
Sunday, Monday, Tuesday, Saturday, and all Sundays; for con-
ventual Masses only on feast days, (ibid., nn. 235 , ad u; 3°97> 3
XI). It should not be lighted at benediction with the Bl.
nor on the Vigil of Pentecost, (ibid., nn. 347?. ad HI; 4048, ad X).
(3) A new Easter Candle is required only in case the oldone is
not large enough to burn it during the whole Easter tide, (ibid., n.

3895, ad I).

6B S.R.C., June 8, 1928 (A. Ap. XX, 23?) •

Title IV

RELIGIOUS WORSHIP

This title comprises the veneration of Saints, images and relics,
also processions, vows, and oaths, which are mentioned in the Code
under the same general heading. This, no doubt, is very appropri-
ate. For, although the veneration of Saints, etc., does not, in recto,
constitute divine worship, yet it has at least indirect reference
to the divinity. Thus, also, processions may not in themselves be
intended as acts of divine worship, yet the honor due to God can
never be severed from this manifestation of religion.

Chapter i

VENERATION OF SAINTS, IMAGES, AND RELICS

It is a good and useful practice to invoke the intercession of the
servants of God who reign with Christ in Heaven, above all the
Blessed Virgin Mary, and to venerate their relics and images.*
The veneration paid to the Blessed Virgin is called hyperdulia,
while that paid to the other Saints is styled simply “dulia, 2 No
adoration, in the proper sense of the word, is intended.

§ I. VENERATION OF SAINTS

Only those servants of God may be publicly worshipped who are
counted among the Saints and Blessed by the authority of the
Church. Since the twelfth century this function is reserved as a
“causa major” to the Holy See. Urban VIII, in his Constitution
“Caelestis Hierusalem,” of July 25, 1634, ruled that no images or
votive tablets should be permitted in churches and oratories ot
persons who had not yet been declared Saints or Blessed by the
Apostolic See, except such as had been venerated either by com-
mon consent of the Church, or by immemorable custom or in the
writings of the Holy Fathers and holy men.” Pending the causa
’after the commission for the trial has been assigned), it is strict y
forbidden to call a servant of God "Venerable,” to hold any service
of thanksgiving for the introduction of his ‘'cause, or to deliver
any panegyrics on him. A person may be called Venerable only
after a formal decree to this effect is published. Besides it must be
understood that, although Saints or Blessed were venerated publicly
with Office and Mass, it is required that their worship be approved
and ratified by the Church before a Mass or a proper Office in eir
honor is permitted. The general rule is that such propria and

s^TuUa-u ' hem the Greek word "doulos," servant, slave; hence, serviee.

385

religious worship

386

Masses are accorded only to those Saints and Blessed who are
mentioned in the Roman Martyrology or have enjoyed a public
cult which has been either formally decreed or ratified by the Holy
See. Sometimes the names of Saints and Blessed who are neither
found in the Martyrology nor endowed with a decree of the Holy
See are inserted in the diocesan calendars or “propria" of a diocese
or order. This act can never produce the effect or create the pre-
sumption of a formal beatification or its equivalent* but leaves
both tide and cult in statu quo. Saints may be worshipped every-
where and by any act of "dulia,” but the “Blessed" may be wor-
shipped only in the places and manner expressly granted by the
Roman Pontiff.

With regard to the "Beati’' the following should be noted (can.
1277):

1. Mass and Office must be expressly granted by the Roman
Pontiff in honor of the Blessed. This indult is not included in the
grant of erecting an altar in honor of the Blessed, nor is the public
recitation of the Office permitted by the act which permits wor-
ship.

2. As to images, votive tablets, statues, and pictures of the Blessed,
these may be publicly exhibited for veneration in churches and
oratories if the indult for Mass and Office has been given, because
this indult includes permission to exhibit said objects. Otherwise
the images, etc., may only be placed on the walls of the church or
chapel, but never on the altar, and the local Ordinary is empowered
to have them removed.

3. 1 he names of the Blessed may not be inserted in the general
calendar, but only in the one used for the particular place or in-
stitute; nor may they be recited in the “suffragium Sanctorum’’ or
other prayers, except such as are approved by the Holy See.

4- If the worship of a Blessed has been granted for a certain
place, it cannot be extended to any other place without a special indult.

5. These rules must also be observed by “exempt religious," no
matter what their name or privilege may be

It is praiseworthy for nations, dioceses, provinces, confraternities,
religious institutes, places and corporations to choose patron
“Saints" with the approval of the Apostolic See. But mere "beati”

IMAGES AND RE! .ICS

3 8 7

! chosen only with a special indult from the same Holy See,
whose approval is also required when a new patron Saint is chosen

instead of an old one.

§ 2 , IMAGES AND RELICS

1. Enough has been said in the first title of the exposition of
images and relics. The "solemn” blessing of images to be exposed
for public veneration is "reserved to the Ordinary,” who may,
however, delegate this function to any priest. 11 “Private” blessing
may be imparted by any priest without express permission from
the* Ordinary, according to the formulary contained in the Ritual. 4

2. Only genuine relics may be exhibited for public veneration
in churches, including those of exempt religious. The genuineness of
a relic is guaranteed by an authentic document issued by a cardinal,
by the local Ordinary, or by a clergyman who has obtained an
Apostolic indult authorizing him to authenticate relics. Vicars*
general need a special mandate to issue such a document. Titu ar
bishops are not empowered to authenticate relics. Local Ordinaries
are obliged to withdraw from public veneration all relics whic

they know for certain are not genuine. 6

When relics are exposed, they should be enclosed in a shrine, case,
or capsule, and sealed with the seal of the authenticating prelate or
official. Relics of the true Cross should never be exhibited to public
veneration together with relics of Saints, /. e., enclosed in the same
chest or shrine, but in a separate case. Relics of the tfue Cross and o
other instruments of Christ’s Passion may be carried in procession
under a canopy; but no relics of Saints or Blessed may be earned in
procession under the canopy at the same time on such occasions. Rel-
ics of “beati” may not be carried about in procession without a special
indult, nor may they be publicly exposed in churches, except where
the Mass and Office is permitted by Apostolic indult.

Relics of the true Cross enclosed in the pectoral cross of a bishop,
after his death belong to his cathedral church, which shall han
them on to his successor. If the deceased bishop ruled several dio*

3 Can. 1279, § 4 *

4 Rit. Rom., tit. VIII, cap. 25

fi Can. 1283 f.

(cd. Pustct, 1926, p. 341 f-)*

388

RELIGIOUS WORSHIP

ccscs, the relics pass to the cathedral church of the one in which
he died; if he died outside the diocese, the relics belong to the
cathedral church of the diocese in which he passed away.

It is forbidden to sell relics, and hence the local ordinaries, rural
deans, pastors, and all others who have charge of souls, shall take
proper precautions lest relics, especially of the Holy Cross, are
sold on the occasion of hereditary transfer or public auction, and
see to it that they do not pass into the hands of non-Catholics. The
rectors of churches and others whom it concerns (<?. g. } the “custos
sacrae supellectilis”) should also protect sacred relics against prof-
anation, loss through carelessness, or unbecoming means of preser-
vation . 6

6 See can. 1287-1289; S. C, Indulg., Feb, 22, 1847 (Prinzivalli, n. 589); S.R.C.,
May 27, 1S26 (n. 2647) and pluries .

Chapter II

PROCESSIONS (LITANIES) 1

§ I, HISTORICAL NOTES

Processions or religious parades seem to be a natural adjunct to
most religions. In the Old Testament the Ark of the Covenant was
carried around the walls of Jericho, brought to Davids house, an
finally placed in the Temple . 2 Christ entered solemnly into the
Holy City. The early liturgies record several processions. Th
there was one before Mass-a very pompous one, when t the : obla-
tions were brought in ; 8 not to mention those on Palm Sunday,
at the dedication of a church, and to the baptistery. .

Closely connected with these processions were the

solemn supplications, instituted to implore the

on the fruits of the earth. It was customary to recite diem m

spring, that is, in the season of late frosts, sc .much ^ ded ( ,^ ^ ,
cultivators of the soil. The practice was based on a hind of lu
tion” of the cultivated lands, in which the future harvest was giv-
ing indications of promise. The people marched in P
the field, chanting that dialogue prayer which we rail a litany,
elaborated, according to circumstances, into a long series of invo -
lions addressed to God and His angels and S-t, The day set
apart for this purpose at Rome was the a 5 th of Aprd-the t ad^
tional date on which the ancient Romans celebrated the festival

°\n Gauf'aflt’close of the fifth century, the three days before
Ascension' were appointed for the litany. Bishop Mamertus (etc.

, i i Prnr<*«ion- Gavantus-Mcrati, l. c. t I, P- 44 ^ L

1 Duchesnc-McClure, l. c . , Litany , Procession

2 losue, ch, 6; 2 Kings, 6; 3 ^ ings ’ *. c . Duchesne- McClure, l. C.. p. 203,

Oredcjlite," means a player o, supplication.

39 °

RELIGIOUS WORSHIP

470) 01 Vienne was the first to introduce this custom, and it was
extended to the whole of Frankish Gaul by the first Council of
Orleans (51 1). These litany prayers were called '‘Rogations.” The
Rogation days were days of very strict fasting. They were intro-
duced into Rome in the time of Pope Leo III (about 800).

The procession on April 25 is called " Litania motor ” while those
on the Rogation Days are called '‘Litania? minor es’’ The distinc-
tion between these two may be sought in the greater antiquity of
the former, or in the greater pomp or solemnity with which the
“maior” litany was surrounded, Now-a-days there is no difference

whatsoever.

The Roman Ritual enumerates specifically thirteen processions,
and sets forth the rules for their proper performance, according to
the Canon Law. Sacred processions are solemn invocations made by
the faithful marching in order, under the leadership of the clergy,
from one sacred place to another, for the purpose of inciting devo-
tion, praising God’s mercy, thanking Him, and im ploring His
help. Ordinary processions are those held on stated days through-
out the year, according to the sacred liturgy or the custom of the

churches; extraordinary processions are those held for some public
cause on other days.

The Roman Ritual specines as ordinary processions those held
on Candlemas Day (Feb. 2), on Palm Sunday, the so-called greater
Litanies of April 25, and the Rogation Days preceding the feast
of the Ascension, the Corpus Christi procession, and those held
on other days according to the custom of the various churches.®
Extraordinary processions, according to the Roman Ritual, are
those held for the purpose of obtaining rain or fair weather, of
riving away storms, the three assigned for the time of famine,
pestilence, and war, one for the occasion of any calamity, one for
thanksgiving, and one for the translation of relics.

. local Ordinary, after having heard the advice of his cathe-
c apter, may, for a public cause, order extraordinary proces-

Rcgistrum S. Grcg.%1 called thu ? A LlUnia Sc P tlformis " is mentioned in
from seven who

ihe wrath of God; Gtv amus-Mcrad “ K P ° PC Crcgor ? 1 in 590 to

• cm. m **. .x. , \';t> U

PROCESSIONS

Y>ns which, like the customary and ordinary ones, must be attended
hv those mentioned in Can. 1291, § i. 7 Therefore the regulars , too,
unless they can prove a legitimate contrary custom, must attend;

also the lay confraternities, if properly invited. 8

Neither the pastor nor anyone else can introduce new or transfer
or abolish customary processions without the permission of the
local Ordinary. At the processions peculiar to any church all the
clergy belonging to that church must be present. 0

§2. ORDER OF PROCESSION

Here as elsewhere precedence has played its part— sometimes a
very human part. The Ordinaries shall, therefore, take care that any
abuses that may have crept in are eliminated and that the proces-
sions proceed in an orderly manner with the modesty and rever-
ence suited to such pious and religious acts.

Precedence is determined by the general rules laid down in the
Code 10 The chief norm to be observed is that, the higher the ran
of the persons marching in procession, the nearer they ought to be
to the celebrant (not the cross). Custom, of course, must also be

^The Ritual says that all participants should be becomingly dressed,
with surplices or other sacred vestments, without hats, unless it
rains. All should walk gravely and modestly, two by two, praying,
not looking around, or laughing, or talking-the laymen separa ed
from the priests, the women from the men. t c ea 0
procession the cross is carried, andflFcustomary, t e sacre ^ ^an
ners, but no military banners or such of a triangular form,
general order to be observed is the following: (1) laymen, 2)
confraternities, 13 (3) religious clergy, (4) officials and magistrates,

8 S.R.C., June 17, 1606; Sept. 23, 1820 (nn. 217, 2608).

Can? 106, 239, 269, 280, 347, 37°, 4°8, 478, 491, 70s; our Commfr "

tary on the respective canons.

11 Venerom /. c ' 1 V ' ^ 0 , ^ 747^ ^ ^ ^ Masonic emblem.

tit. IX. c. 1, nn. 3 5. ^ Sacrament has precedence in all theophonc pro-
13 1887 <n. 3668); otherwise precedence is reckoned according

S S thc time of thi existence of the respective confraternity m the parish.

RELIGIOUS WORSHIP

392

unless these prefer to march behind the celebrant, 1 ' 1 (5) the secular
clergy, viz., the clerics of the seminary and of the parish churches,
then those of the collegiate, and, finally, those of the cathedral
churches. The secular clergy are supposed to have their own cross
carried before them. Immediately before that cross walk the lay
singers and musicians. 11 Laymen, who may also follow the cele-
brant, must walk two by two, the men nearer the officiating priest. ,0

§ 5. RUES OF VARIOUS PROCESSIONS

I. Candles mas Day t Feb . 2

When the procession prescribed by the liturgical books for this
day came into use, cannot be determined with certainty. It is men-
tioned in the “ Percgrinatio Ethcriae SylviaeJ" as having taken
place on the feast of the Presentation (Feb. 14) at Jerusalem. 17
The Roman Ordines, edited by Duchesne trom a manuscript of the
ninth century, describe a procession with torches or tapers in which
the Pope and ministers wore black vestments and the end station

was St. Mary Major. " The Litany was sung, but the Mass was
without Kyrie and Gloria,

The ceremonies are set forth in the Missal and the Ritual. The
vestments are of purple color, the ministers wear the folded chasuble
( plancta plicata ). If there are no sacred ministers, the priest wears
a purple cope and stole, or the alb and stole without the chasuble. 19
No maniple is used. After the candles have been blessed and dis-
tributed, the celebrant puts incense into the censer. Then the dea-
con or celebrant sings, Proccdamus in pace.” The censer-bearer
leads the procession, swinging the censer. He is followed by the
cross arer (a subdcacon or an acolyte), walking between two
aco ytes w 0 carry candlesticks with lighted candles. Candles are

E*ptSC, t 5 ,

10 According to Caerem, Episc II c Y Vf « ,1 , . (l

dit thu rife ri rim -r ,l " .* C ‘ AV1 > n - J 5 . the order is: ante crucem praece-

i' T l bc n r c<l 4 *

P>“' -he clergy, secular or religioS! ; SJLC D~ \ ^ I ™**? ““

“ Duchesne-Mtdurc. /. V.. V«o * 3 ’’ ^ W) '

« 'mAT, '■ Vo1 ' '«• P- 398.

** *

PROCESSIONS 393

also carried by all the participants. The order is set forth above. No
hymns or songs arc permitted, except the antiphons contained in
the Ritual, 20 After the procession has returned to the sanctuary, the
pri cs t exchanges ihc purple vestments for white ones. The lighted
candles are held in the hand during the Gospel and from the be-
ginning of the Canon until after the Communion.

Neither the Missal nor the Ritual contains any explicit rule con-
cerning the covering of the head. However, except in thcophoric
processions and those with relics of the Passion, the celebrant, dea-
con, and attending clergy should be dressed in vestments '- 1 with
heads covered already in church, while the rest of the clergy and
religious should cover their heads as they leave the church. The
subdeacon, the master of ceremonies, the acolytes, the standard
bearers, and the singers should not cover their heads; but the mem-
bers of the band may cover their heads, especially if they are in

uniform."

II. The Procession on April 25 and on Rogation Days 2 3

1. The clergy and people assemble in church at the stated time.
In churches where the Office is said publicly, the procession is held
after the None, followed by the Mass. All kneel down for a few
moments in prayer. The priest, If he is assisted by sacred ministers,
wears the amice, alb, cincture, stole, and a cope of purple color,
if not, the surplice and a purple stole suffice.- 1 Othei ; ■ s
clergymen wear a surplice. The antiphon “Exurge is sung, while
all stand (because Easter tide), and is repeated.

2. Then all kneel in their respective places. Two chanters, kneel-
ing before or near the high altar, begin the Eitany of All Saints,

and the others repeat the invocations.

When the “Sancta Maria, ora pro nobis” is finished, all arise and
march in order (as stated above), the cross being carried ahead,
followed by the participating and officiating clergy.

2° /to. Rom., tit. IX, c. 2 (ed. Pustet, 1926, pp. 281 ff.).

21 "Clcrici parati,*' viz., cither in copes or dalmatics.

22 S.R.C., June 10, 1690 (n. 1839); Vcneroni, l. c„ IV, p. 192.

22 Rit. Rom., tit. IX, c. 4 (cd. Pustet, P- 4 00 ?•)•,.. . _ , (c

Another color (white or corresponding) is used in the processions of Corpus

Christi, those which arc held on festival occasions, and for thanksgiving.

394

RELIGIOUS WORSHIP

4. If the procession lasts longer, the Litany may be repeated
or the Penitential or Gradual Psalms may be sung after the Litany
has been finished as far as the prayers (preces) exclusively. But
joyful hymns or canticles must not be used in these and similar
processions, which arc of a penitential character.

5. If the procession makes stops at one or several churches, the
Litany is interrupted at the entry of each church and the antiphon
with versicle and oration in honor ol the patron of that respective
church are recited. Then the procession continues with the Litany
or Psalms until all have returned to their own church. There the
prayers and orations are said. The officiating priest recites the
prayers kneeling, but rises at the “Dominus vobiscum" and says
the orations in a standing posture.

III. The Other Processions

The other processions mentioned in the Ritual, with the ex-
ception of the Thanksgiving and Relic processions, are held in
the same manner. Only the final prayers and orations differ.

1. The procession for Thanksgiving ('* pro gratiarum action e ') 25
is held in white vestments. Its character is joyful, and hence it
commences with the “Te Deum,” followed by nine Psalms, all or
some of which may he said in proportion to the time the procession
requires. In the stational church the respective prayers are said.

2. 1 recessions unth Sacred Relics are performed as follows. 21 *
The church and streets through which the relics arc carried in pro-
cession, should be properly decorated. White vestments are used
if the relics arc those of a Saint who was not a martyr; red, if the
relics arc those of a martyr. All the participants carry lighted
candles, sing the Litany of All Saints, with the invocation of the

amt w ose relics are carried in procession, even though this in-
vocation is not found in the Litany. 2 ’ The “Te Deum” is also sung
an t c t ree Psalms 14S, 145, ijo. to which may be added other

3ft .... - \w. rut..,

cap. 14 ( e d. dt., p. 437).

21 The insertion should be made afrnrr i: n „ ... , , ,

martyrs, pontiffs, confessors, virgins’ d S hc rank of 1116 Samt:

Apostles,

PROCESSIONS

395

Psalms and hymns, taken cither from the Proper or the Commune
Sanctorum.

Some decisions in regard to these processions may be noted.

) Relics of Blessed ( btati ) may not be carried in procession
without a special indult from the Holy Sec. 28

b) Relics of Saints may not be carried under a canopy, but they
may be carried by the celebrant and ministers with uncovered heads
and without humeral veils. 20

c) The function may be closed by giving the blessing with the
sacred relics, after the oration in honor of the Saint has been sung
and the relic incensed with three swings by the celebrant, who
must stand, not kneel, without the humeral veil. While the bless-
ing is given, all present in the choir kneel. 30

d) If relics of the Holy Cross or of the Passion of our Lord are
carried in the procession, a canopy may be used. All walk with
heads uncovered. After the procession the blessing with the sacred
relic must be imparted. When the relic is incensed, the incensing
priest stands. If the relic is enclosed, no genuflections, but only
inclinations are made; but if it is exposed in a prominent place
on the altar, genuflections are made by the incensing priest. Custom
determines the color of the vestments.'* 1

28 Can. 1287; S.R.C., July 1, 1898 (n. 3997).

29 S.R.C., Dec. 1, 1657; April 2, 1667; May 27, 1826 (nn. 1043, 1352, 2647).

30 S.R.C., Feb. 18, 1843; June 28, 1868; Dec. 1 6, 1909, ad VII (nn. 2854, 3179,

4243)-

31 S.R.C., Feb. 18. 1843 (n. 2854). The proper color would be red, but the S.C.
has decided as stated above. The same honor as to the Holy Cross is due to miraculous
relics of the sacred species; S.R.C., June 27, 1868 (n. 3176).

Chapter

VOWS AND OATHS

Both vows and oaths have a place in the Code under the heading
of Divine Worship. This is but logical The vow is one of the
highest acts of worship. The oath, too, belongs to the virtue of

religion.

§ i. vows

A vow is a deliberate and free promise made to God concerning
something possible and better. It obliges by reason of the virtue of
religion. 32 It is public when it is accepted by a lawful ecclesiastical
superior in the name of the Church; all vows not so accepted are
private.™ Therefore, the intervention of the Church through her
lawful representatives is necessary to make a vow public. The public
vow is also termed profession, viz., the external act by which one
embraces the religious state, or the external testimony of one who
aspires to be ■ servant of God. The ancient ascetics had a predilec-
tion for the word “profession'' and defined it as a “covenant made
with God.” This flows from the very essence of the religious state,
which involves service or worship of God.

As “second baptism,” profession was surrounded by more or
less elaborate rites. We know from St. Benedict s Rule (c. 58) that
the act of profession was performed in the oratory, in the presence
of the abbot and the community; that the novice made a promise,
which was formulated according to the rule and set down in a
document that was signed by the novice and placed upon the
altar.

Concerning the sacred virgins, we know from St. Ambrose that

32 Can. 1307.

vows

397

the bishop “consecrated” them, usually on the feast of the Resurrec-
tion, on which Baptism was conferred. The bishop blessed the veil
and* put it oil the head of the virgin. This veil seems to have
covered the head and upper part of the body like a helmet or
breastplate. Its color was sombre, in opposition to the yellow bridal
veil, because it signified sorrow. The ceremony was accompanied
by appropriate prayers, and the people answered: “Amen" It is
evident that the sacred veil signified the mystic espousal with
Christ, to whom these virgins dedicated themselves.

The ceremonies of religious profession unless the Constitutions
ordain otherwise) are those prescribed l iy the S. Congregation of
Rites. 31 They may be briefly described as follows: the profes-

sion takes place during Mass, the celebrant, after having consumed
the Precious Blood, and after the recital of the “Confiteor,” the
“Misereatur ” and the “Indulgentiam,” turns towards the candi-
dates, holding the Sacred Host in his hand. Each candidate reads
the formula of profession with a loud voice and thereupon receives
the Blessed Sacrament. At the renewal of the vows, the celebrant
turns towards the altar and waits until all have recited the formula
of renewal, which is read aloud by one and repeated by the others.
Then all receive holy Communion in the order of precedence

established by the date of profession.

Nuns with solemn vows receive the veil, ring, and crown (wreath)
at their simple profession; but the for: iula of solemn profession,
which may, at the request of the superioress or community, be
made publicly, must contain the words: “solemn profession,

A very ancient rite, mentioned in the Sacramentaries, is the
“velatio” or " consecratio sacrae virginis.” 1 is veiling took place
with great pomp on solemn festivals, and was as it still is— re-
served to the bishop. The station was held at the Vatican Basilica.
Although the ceremony was very solemn, and most probably pre-
ceded by a litany, 30 yet it was shorter than the one now contained

31 S.R.C., Aug. 14, 3836)* c .r\ It. ‘‘Pnn-

35 The title in the Gclasian Sacramentary (n. 103, cd. Wilson, p. 156) is- Con

■ • • ■ Fninhinia vet secunda Peri a Faschacj aut in Apostolorum

cratio s. virginis, quae in fcpipnama %n sccuuuu .

natalitio cclcbratur." This Sacramentary also has a Mass ^ thqjH^n.

Duchesnc-McClurc, l. c., pp. 4*4 #-> whcrc “1 fo 60

given. The age at which the virgins were consecrated is variously stated at 40. & °»

or 72.

RELIGIOUS WORSHIP

39 s

in the Roman Pontifical, 37 which we omit here because it is hardly
ever employed in this country.

§ 2 . OATHS

An oath is the invocation of the Divine Name in witness of the
truth of an assertion, and must be taken with truth, judgment,
and justice. 38 As far as the liturgy is concerned, there is only one
oath, namely, that taken at the consecration of a bishop-elect and
the blessing of an abbot-elect. 31 ' Alter the mandate has been read
by an ecclesiastical notary, the bishop-elect kneels before the conse-
crator and reads the oath prescribed by the Roman Pontifical. It
is an oath of loyalty, not unlike the ancient feudal oath of allegiance,
and originated towards the end of the fifth century. It was perhaps
first prescribed by Pope Gelasius I (492-496) for the suburbicarian
bishops. The formula to be read by the abbot-elect kneeling before
the blessing bishop is similar to that read by the bishop-elect, ex-
cept that it omits the visit to Rome. 40

The Oath against Modernism as well as the profession of faith
have no liturgical character. Both must indeed precede the cere-
mony of consecration or blessing, 41 but they may be taken at any
time.

3T Ahe Preface alone covers seven pages of the small ed. of Pustet, 1888, pp. 154 S.

3 S Can. 1316, 5 1 .

39 Pont. Rom. (ed. Pustet, 1888, pp. 65 £.; 103 f.).

45 This oath has caused some unnecessary misgivings and misinterpretations, espe-
cially as to the words, ‘haereticos . . . pro posse persequar et impugnabo.” This

phrase must be interpreted in the terms of an age when heresy was considered treason-
able by the State.

41 See Can. 1406; S.O., March 22, 1918 (A. Ap. S. t X, 136).

Title V

RITUAL WORSHIP

This title comprises all those rites which introduce men to the
divine worship and also those which constitute men ministers of
the true religion. These may be called initiatory rites. There are
also dedicatory rites, by which objects are dedicated to the service

of the Most High,

Chapter I

INITIATORY RITES

In almost every religion we find some visible signs or ceremonies
by which the members are admitted to, and distinguished from
those who do not profess, the cult. The Christian religion had its
own distinctive rites from the very beginning. The three essen-
tial rites were: Baptism, Confirmation, and First Communion, all
of which were preceded by a more or less elaborate preparation.
To these initiatory rites must be added that of ordination, by which
the layman was received into the hierarchic body. We omit here,
as elsewhere, what strictly belongs to Pastoral Theology, viz. the
administrative rite prescribed by the Ritual and the Pontifical.

§ I. BAPTISM 1

i. Baptism, the Sacrament of enlightenment, crowned the “cate-
chumenate,” i. 6., the period during which converts learned and put
into practice the essential truths of the Christian religion. The
catechumens could remain in the probationary stage as long as they
liked. If a catechumen was desirous of completing his initiation,
and the rulers of the Church deemed him worthy to receive Bap-
tism, he passed into the category of the “elect” or “competents.’ At
the beginning of Lent the names of those who were to be baptized
on Easter eve were written down. During these solemn forty days
the candidates were obliged to be frequendy present at church, in
order to undergo the exorcisms and to hear preparatory instructions
on Baptism. It was at Easter, in fact, that Baptism was ordinarily
administered. The vigil of Easter Sunday was devoted to this cere-

The entrance into the catechumenate was accompanied by the

i Duchesne-McClure, l c., pp. 292 1 ?.; Schuster, h c., I, pp. 12 ff.

RITUAL WORSHIP

402

following ceremonies: the insufflation, with the exorcism; the sign-
ing with the cross on the forehead; and the administration of salt.

The convert presents himself before the priest, who, after blowing
in his face, marks him on the forehead with the Sign of the Cross,
saying, “In nomine Patris et Filii et Spiritus sancti.” This ceremony
is followed by a prayer, which the priest recites with his hand
extended over the candidate. Then follows the administration of
the salt, which has been previously exorcised. The priest puts a
small quantity of the salt into the mouth of the candidate, saying,
“Accipe N., sal sapientiae, propit iat us in vitam aeternam.” He con-
cludes with a prayer. After this ceremony the candidate was regarded
as a catechumen and was admitted to religious assemblies, but not
to the Eucharistic liturgy’ properly so called. The catechumens had
a special place assigned to them in church, and were dismissed
before the beginning of the holy mysteries.

2. The preparation for Baptism, in Rome as elsewhere, consisted
of a series of instructions and exercises during the season of Lent.
The meetings for this purpose were called “scrutinies,” and in the
seventh century were seven in number. They began in the third
week of Lent. At the Stational Mass on Monday an announce-
ment was made from the ambo of the first of these meetings. At
the first scrutiny the elect gave in their names, which were inscribed
in a register. Then the sexes were separated, the men being placed
on the right and the women on the left. After the collect and before
the lections of the Mass the deacon called upon the catechumens
to prostrate themselves in prayer. This prayer was concluded by all
of them saying in a loud voice, “Amen.” At a signal from the dea-
con they signed themselves with the Sign of the Cross, saying, “In

nomine Patris," etc. The exorcisms took place at this point in the
service.

These exorcisms were repeated in the same manner and with
the same accompaniments, on the other days of the scrutiny, except
the seventh. The third day had a special importance. On this day
the candidate was officially instructed in the Gospel, the Creed,
and the Lords Prayer. At Rome it was customary to make known
to the initiated not only the Creed, but also the “instrumenta sacro-

INITIATORY RITES

4°3

sanctac legis," that is, a summary of the Christian law. This cere-
mony was called the “Opening of the Ears."

After the “traditio” of the Gospel came that of the Creed, which

was preceded by an address from the priest.

The seventh or last scrutiny took place almost immediately before
Baptism, 01 the vigil of Easter. On this occasion the exorcism was
no longer assigned to the inferior clergy, but a priest performed the
duty of adjuring Satan. Passing down the ranks of the candidates,
lie made the Sign of the Cross upon each, and, having placed his
hand on his or her head, pronounced the last exorcism.

Then followed the rite of the “Effeta The priest, having mois-
tened his finger with saliva, touched the upper part of the lip and
the ears of the candidate. This mode of anointing, after the man-
ner of our Lord’s healing of the deaf-mute in the Gospel, was accom-
panied by the following formula: “Effeta, quod est adaperire, in
odorem suavitatis. Tu autem effugare, diabole, adpropinquavit enim

judicium Dei.” .

The candidates, having laid aside their garments, were anointed

with exorcised oil on the back and breast. The whole ceremony

had a symbolical meaning. The critical moment of strife with Satan

had arrived. The candidates were now to renounce him solemnly,

in order to bind themselves to Jesus Christ. Their senses were loosed

so that they might be able to hear and speak, and they were anointed

with oil as athletes about to enter the arena for the strife. The

anointing having been finished, each of them presented himself

to the priest:

“Abrenuntias Satanae?— Abremmtio
“Et omnibus operibus ejus?— Abrenuntio.”

“Et omnibus pompis ejus? — Abrenuntio. ,

Then the new disciple made an act of the faith by reading the
text of the Creed. This was the so-called recitation of the symbol
(redditio symboli). The ceremony being over, the candidates pros-
trated themselves in prayer, and were pissed by the archdeacon.

On Thursday of Holy Week was celebrated the chrismal Mass,
at which the holy oils were consecrated for use m the ceremony
of initiation. They were prepared in two separate vessels, one o

RH UAL NVORSi IIP

which contained nothing but pure oil, while the other contained
oil rendered fragrant by an admixture of balsam. It was the pope
himself who poured the balsam into the oil in the sacristy before
Mass. During the ceremony the vessels were held by clerics in the
minor orders, standing before the altar. The Mass was celebrated
with a high ceremonial on account of the solemnity of the day.

The “elect” were presented at the solemn vigil of Easter. The
lections chosen for the occasion were designed to present a sum-
mary of the relations between man and God, and to form, as it were,
a final instruction at the moment of the accomplishment of the
mystery of initiation.

3. In the Lateran baptistery the last function took place after
the blessing of the baptismal font. The “elect” approached the font
and the archdeacon presented them one by one to the Pope, who
asked them three questions that epitomized the whole Creed:
“Credis in Deum Patrcm omnipotentem?”

“Credis et in Jesum Christum, Filium ejus unicum, dominum
nostrum, natum et passum?”

Credis et in Spiritum sanctum, sanctam Ecclesiam, remissionem
peccatorum, carnis resurrectionem?”

After the threefold reply in the affirmative, the candidates were

immersed three times, while the pope pronounced the words: “Bap-

tizo te in nomine Patris et Filii et Spiritus sancti.”

The actual ceremony of Baptism was not performed by the pope

alone. Priests, deacons, and even clerics of inferior orders, entered

the water, clothed in long linen tunics, and administered the sacred
washing to the neophytes.

LU UiC rucs ana ceremonies of Bapti
755-760) rules:

a) Baptism should always be conferred solemnly except in danger

eat ‘ local Ordinary may, for weighty reasons, permit

the ceremonies prescribed for infant Baptism to be used in the
Baptism of adults.

b) Children must be baptized according to the rite of their
parents. If one of the parents belongs to the Latin and the other

1° C "a* 11 r ‘ tC> l . e n . te t * le kthfir is decisive, unless a special
law provides otherwise; but if only one of the parties is Catholic,

INITIATORY RITES 405

;he child must be baptized according to the Catholic rite of the
party.

In administering “solemn” Baptism, water specially blessed
for the

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